THE MIIiD OF CHRI5T 



A. D. BATCHELOR. A. M., S.T. B. 





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Book___ 



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COPYRIGHT DEPOSm 



THE MIND OF CHRIST 



The Mind of Christ 



CP^ By 

aTd! Batchelor, a. M., S. T. B, 



FOREWORD 
By Prof. Marcus D. Buell, D. D. 



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Cincinnati: JENNINGS AND GRAHAM 
New York: EATON AND MAINS 



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Copyright, 1912, 
BT Jennings and Graham 



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WHOSE LIFE AND TEACHING 

GAVE ME THE CLEAREST AND TRUEST 

UNDERSTANDING OF THE MIND 

OF CHRIST. 



CONTENTS 

Page 
Foreword, 9 

Preface, 13 

PART I 
Introduction, 19 

PART II 

The Mind of Christ Made Paul Mindful of the Phil- 

IPPIANS, 26 

PART III 

The Mind of Christ Made Paul Mindful of the Gos- 
pel, ........ .36 

PART IV 

The Mind of Christ Creates the Christian Mind, . 50 

PART V 

The Mind of Christ Incites to a Knowledge of 
Christ, 69 

PART VI 
How THE Mind of Christ Reminds Us, . . .87 



FOREWORD. 

Professor Marcus D. Buell, D. D. 



For the new era of adult Bible study now 
dawning this is a timely publication. 

1. A method is suggested for finding the verte- 
bral column in Biblical books. A mental habit 
is disclosed which is of great value to every student 
of the Bible, that of looking for the logical '* joints 
and bands/' the sinews of thought which bind 
sentence to sentence and paragraph to paragraph. 
The whole of a Biblical book, just because it con- 
tains the parts thereof, furnishes the best inter- 
pretations of those parts. Thus what Paul says 
in Phil. 2:5-11 of *'the Mind of Christ" lights 
up and is in turn lighted up by every other refer- 
ence in this epistle to the Christly mind. 

2. Curiosity is piqued concerning circum- 
stances, motives, and aims of author and original 
readers of Biblical books. Now since there is no 
medium for revealing moral and spiritual truth 
so transparent and penetrating as personality in 
thought, feeling, purpose and acts, so there is no 
line of study more alluring and rewarding than 
that which builds up again the vanished historical 
background and weaves together the scattered 

9 



FOREWORD 

threads of personal relationship and influence 
which lie half -concealed and half -revealed in Holy 
Writ. The ''application" to modern conditions 
and persons is so obvious and compelling that no 
Philip needs to ask, ''Understandest thou what 
thou readestr' It is thus that the mind of the 
transcendent Christ (2:5) becomes an immediate 
and potent factor of daily living, when translated 
in terms of the love that transforms the conceit 
and selfishness of a Syntyche and Euodias (4:2). 
It is so that 

"Faith hath still its Olivet 
And love its GaUlee." 

3. A sure way is pointed out for redeeming 
many a week-night devotional meeting from men- 
tal feebleness; dead formality, excess of feminin- 
ity, and abandonment to a few who ''occupy the 
time" with tiresome repetitions of worn-out 
phraseology; a result too often due to hasty and 
haphazard preparation on the part of the leader 
and the absence of any matured plan for securing 
continuity and variety of mental and spiritual 
edification. Of all Paul's letters to the Churches 
that to the Philippians is best adapted to the 
kindling of immediate and cumulative interest 
on the part of all classes of Bible students. The 
romantic origin of this first and best-loved of his 
Eiaropean churches ; its cosmopolitan membership j 

10 



FOREWORD 

its exceptional devotion to Paul and the imperial 
progress of his gospel through a whole decade of 
critical vicissitudes; the revelation made of the 
apostle's inmost soul as he looks death in the 
face, — a disclosure as notable as that made to his 
disciples by Socrates just before he drank the hem- 
lock; and the sovereign skill and self-forgetfulness 
so like that of his Master, praying in His last hours 
for the unity of His Church, with which He ex- 
horts the two factions to ''be of one heart, one 
soul, one mind in the Lord" are only a few of the 
permanent features which must make this epistle 
matter for absorbing and profitable study, discus- 
sion, and prayer to any company who meet together 
week by week in His name. 

4. The author has proven, first as an eager and 
discerning pupil of the writer in his student days, 
and later as pastor of congregations representing 
as wide extremes of temperament and culture as 
those of Paul's Churches, that such systematic and 
continuous studies of the Word as these can be 
made the means of raising the level of the spiritual 
thought and life of whole communities. May those 
who read and study these expositions feel their 
hearts burn within them, as has the writer of these 
introductory words! 

Boston University School of Theology. 



11 



PREFACE. 

This volume which the author has been en- 
couraged to publish is neither a commentary nor 
an exhaustive analysis. It is only a brief homi- 
letical exposition which aims to popularize an 
epistle of Paul without doing violence to its accu- 
rate exegesis. It is designed chiefly as a suggestion 
to those who are seeking to arouse new interest in 
the mid-week service. It grew put of a method 
which has been employed by the author in the 
weekly prayer-meeting for the past several years. 
The plan was originally designed to correct an 
annoying situation which has doubtless worried 
many pastors. What pastor has not been troubled 
over the sparse attendance at the mid-week service, 
and what is worse, over the lack of interest in this 
regularly appointed meeting ? In brief, the plan 
has consisted in outlining a book of the Bible with 
its key-word popularly stated. The original sug- 
gestion for this method grew out of the concise 
and comprehensive outlines of Prof. M. D. Buell 
in his work of New Testament Exegesis in the 
Boston University School of Theology. The author 
13 



PEEFACE 

assumed if this sort of work were popularized into 
a prayer-meeting study, it might arouse new in- 
terest in this service. 

At first there was objection to the plan on the 
ground that it would destroy the social feature of 
the service where each had been in the habit of 
speaking out the abundance of his heart. The ob- 
jection arose from a condition which destroyed a 
general interest in the service through an insuffi- 
cient variety and depth in the testimonies. It 
was this very condition which the plan sought 
to correct. It was observed that only a certain 
type of persons attended this service. Many who 
in other ways were leaders in the moral and social 
life of the community, were neither interested in 
nor participating in this meeting. But when it 
was seen that the published topics furnished a sys- 
tematic outline upon a variety of themes involving 
a breadth of spiritual experience, and that the 
scheme did not at all interfere with the usual 
social feature of the service, the objection soon 
died out and a general interest in the plan followed. 

The plan has commended itself through the 
following results — 

1. It lifted the service out of the ruts into 
which it seemed almost everywhere to have fallen, 
and placed it upon a broad spiritual and intellec- 
tual plane. 

2. The interest of the most intelligent was 

U 



PREFACE 

solicited while apparently the interest of any other 
religions type of individuals was not destroyed. 

3. The social feature of the prayer-service was 
combined with a systematic and detailed study 
of the Scriptures, which in turn stimulated Bible 
study. 

4. Casual and indifferent Bible students ac- 
quired a more accurate knowledge of the books 
studied and how and why they were written. 

5. Attention was drawn to the fact that the 
pastor did not conduct this meeting in a ''hit or 
miss" fashion, but that he made a careful prep- 
aration for it as for any Sunday service. 

6. The testimonies and prayers became more 
varied and discriminating, and many uncon- 
sciously grew out of the habit of using identical 
phraseology which heretofore had become tire- 
some and monotonous. 

7. The author also found the study to be a 
veritable mine for texts and themes in his preach- 
ing. 

The popular themes of the following books 
may serve to illustrate the plan. The word-key to 
Galatians was found to be " Legalism or Life ; " to 
Collossians, "The Hidden Life;" to Philippians, 
''The Mind of Christ." The following chapters 
are an exposition of the Epistle to the Philip- 
pians with the above subject as the key; of inter- 
pretation. 

15 



PEEFACE 

I wish to acknowledge my indebtedness to my 
former teacher, the Rev. Dr. M. D. Buell, Pro- 
fessor of New Testament Greek and Exegesis in the 
Boston University School of Theology, who wrote 
the *' foreword'' of this volume, and otherwise 
gave much needed assistance with his expert help. 
I also desire to make mention of my long-time 
friend, the Rev. Dr. J. H. Webster, Professor of 
New Testament and Greek Exegesis in the United 
Presbyterian Theological Seminary, at Xenia, 
Ohio, who spared time from other important duties 
to diligently read the manuscript, and who gave 
numerous helpful suggestions. 

Several months after I began the composition 
of this volume and had given it the title which 
it bears, I noticed the announcement of a new 
volume by T. Calvin McClelland, D. D., minister 
of the Memorial Presbyterian Church, Brooklyn, 
New York, entitled, ''The Mind of Christ." Inas- 
much as I discovered his volume to be a study of 
the Synoptic passages alone, and since my own 
book was a study in one of Paul's epistles, I de- 
cided to retain the original title. Although the 
viewpoint in each is in a measure the same, yet the 
method of treatment is so entirely different that 
I have felt myself justified in this course. 

I found particularly helpful in the working out 
of the theme Bishop Lightfoot's Commentary on 
Philippians (Thomas Y. Crowell & Co., N. Y.), 

16 



PREFACE 

Marvin Vincent's ''Word Studies in the New Tes- 
tament ' ' ( Charles Scribner 's Sons, N. Y. ) , and The 
Expositor's Bible (A. C. Armstrong & Son, 
London). 

The text followed throughout the book is the 
American Revised Version. 

A. D. B. 



17 



THE MIND OF CHRIST 



PART I. 



Study I — Introduction. Statement of the Theme. 

The Epistle to the Philippians is one of the 
prison epistles. Paul had abundant opportunity 
and time in his detention to think. The solitary 
confines of a prison wall shut one into his own 
thoughts. Bedford jail stimulated John Bunyan 
to think, as the ** Pilgrim's Progress" bears wit- 
ness. Paul, we know, was not confined like Bun- 
yan, but *'was suffered to abide by himself with 
the soldier that guarded him." Yet this was a 
detention which sorely circumscribed his former 
liberties. So here in his detention, with abundant 
opportunity to reflect, he lays bare his mind to his 
Philippian readers. Here he thought afresh of 
the previous kindness of the Philippians to him, 
and became mindful of their spiritual welfare. 
He had also upon his mind the fortunes of the 
gospel in the outside world. In all of this solicit- 
ous thinking he is reminded of the place which 
19 



THE MIND OF CHRIST 

both they and he have in the mind of God and of 
Christ the Son. 

The phrase, ''The Mind of Christ," may be 
said to comprehend his entire point of view as 
expressed in this letter. The verb <\>pov€.oi (to 
think) is used eleven times in this epistle in its 
various grammatical forms, while it occurs but 
seventeen times elsewhere in the New Testament. 
The following passages denote the frequent use of 
this word and kindred words: ''Abound yet more 
and more in knowledge and discernment,'' (1:9) ; 
"Be of the same mind — of one mind/' (2:2); 
"Have this mind in you, which was also in Christ 
Jesus," (2:5); "I have no man like-minded, who 
will care for your estate," (2:20) ; "I count all 
things to be loss for the excellency of the knowl- 
edge of Christ," (3:8) ; "That I may know Him 
and the power of His resurrection," (3:10); 
"Let us, therefore, as many as are perfect, be thus 
minded; and if in anything ye are otherwise 
minded, this also shall God reveal unto you," 
(3:15); "Who mind earthly things," (3:19); 
"I exhort Euodias, and I exhort Syntyche, to be 
of the same mind in the Lord," (4:2); "The 
peace of God which passeth all understanding," 
(4:7) ; "If there be any virtue, and if there be 
any praise, think on these things," (4:8) ; "The 
things which ye both learned and received — these 
things do," (4:9); "Now at length ye have re- 

20 



INTRODUCTION 

vived your thought for me/' (4:10); *'I have 
learned the secret," (4:12). 

In this epistle Paul expresses no less than 
eight wishes which center in Christ. He wishes 
to "glory in Christ," to ''know" Christ, to "gain" 
Christ, to "magnify" Christ, to be "conformed" 
to Christ, to be"^' found" in Christ, to "glory in 
the day of Christ," to "be with Christ" in the 
life after death. These are all fundamentally re- 
lated to his main theme — "The Mind of Christ." 
To have this mind is to "know" Him, to be able 
to "gain" Him, to know how to intelligently 
"magnify" Him, to learn how to "conform" to 
Him, and to divine the secret of being "found" in 
Him. All this in turn is a preparation for ' ' the day 
of Christ" wherein he may rejoice through the 
prospect of being forever "with Christ." Or to 
state it differently, if he is "with Christ" in this 
life through an apprehension of his mind, knowing 
Him, and being conformed unto Him, and being 
found in Him, then the "day of Christ" will de- 
clare the fact that he is qualified to be forever 
"with Christ." 

The mind of Christ includes not only a sound 
reason and a true will, but a right heart as well. 
Christ not only thought the purest thoughts and 
willed to live the best life, but He also felt sincerely 
in His heart. His was not a mind which reduced 
facts to rigid logic and maintained the will in a 
21 



THE MIND OF CHRIST 

course of painstaking Pharisaical rectitude. When 
we study His mind we discover a subliminal self 
surcharged with deep and tender emotion which 
reveals a heart of compassion. In taking account 
of His mind we must not ignore this element. It 
was this quality of his Master's mind which en- 
abled Paul to write in this epistle, *'I long after 
you all in the tender mercies of Christ Jesus.'' 
Paul uses the word ^povloi (translated *'mind" 
in this epistle) in 1 Cor. 3:11 which the Author- 
ized Version translates **I understood as a child." 
It is very significant that the Revised Version 
translates this expression, *'I felt as a child." 
This enforces the view that Paul thought of the 
word ''mind" as referring to the whole attitude 
of the inner man. To know Christ then is to dis- 
cover His heart as well as the character of His 
teaching. If this mind which was in Him is also 
in us, we too shall be pure in our thinking, true 
in our living, and compassionate in our feeling. 
This, in substance, is what Paul means to say in 
this epistle. 

Study II — 'Salutation. The salvation of the Philip-^ 
pians a revelation of Christ's mind. (1:1-2.) 
We are apt to view the salutations in Paul's 
epistles like certain formal phrases which we use 
in our correspondence. We not infrequently 
think of these as a meaningless adornment, useful 

22 



INTRODUCTION 

only to prepare the reader for what we are about 
to say. But the salutation in this epistle can not 
be so regarded. It was written in the light of the 
theme which Paul uniformly follows throughout 
the letter. That theme is ''The Mind of Christ." 
"We can not think of His Mind apart from the mind 
of the Father. The salutatory statement, ''Grace 
to you and peace from God our Father and the 
Lord Jesus Christ," reveals the attitude of the 
Divine mind toward us. It suggests that there 
is a plan in the Divine mind. The sending of 
Christ into the world is evidence of it. His ad- 
vent was not that of an adventurer who came to 
explore. He came because He was sent. Here 
are Christ's own words on His mission: "I came 
forth and am come from God; for neither have 
I come of Myself, but He sent Me," (John 8: 
42). This plainly indicates that God wished to 
communicate His mind to the world. How better 
could it be done than by incarnating it in one 
in the form of human flesh ? 

The message which Jesus gave to the world is 
also proof of the thoughts of God concerning the 
world. And what was that message ? It is summed 
up in one word — love. "God so loved the world, 
that He gave His only begotten Son, that whoso- 
ever believeth on Him should not perish, but have 
eternal life." There is no fuller statement of 
God's mind toward the world to be found in His 
23 



THE MIND OF CHRIST 

"Word. To know that God's mind is an intention 
of love is worth much to the sin-tempted denizens 
of this world. 

Likewise Christ 's mind was an expression of the 
Divine plan. He had good will toward men. This 
is abundantly illustrated by His words and His 
works. He had a righteous determination to carry 
out the Divine program. This further indicates 
that it was in the mind of God to have His 
thought concerning the world expressed at any 
cost. Christ's mind, then, indicates the way Christ 
fitted Himself into the Divine plan by making His 
work to harmonize with the will of the Father. He 
and His Father were of one mind toward the world. 
Both thought of it alike and both had identical 
determinations toward it. Their united attitude 
was that of grace" (undeserving lovingkind- 
ness) and *' peace." That is, God sent Christ into 
the world with the message that He was a loving 
Father and that He thought favorably of the world, 
if the world would arrest its hostility and be at 
peace with Him. 

The mind of Jesus contained no thoughts of 
God's anger or enmity and of the need of Divine 
reconciliation. This teaching never found a 
single illustration in the thinking of Jesus. Jesus 
never pictured to His auditors tormented ''sinners 
in the hands of an angry God." While He had 
much to say about judgment and spared no meta- 
24 



INTRODUCTION 

phors to express its awful reality, yet in His 
thought it was not God's ferociousness which made 
it so, but rather the sinner's folly in spite of the 
Father 's benevolent spirit. The God of Jesus was 
already at peace, and ready to make overtures to a 
world which was at enmity. As Paul elsewhere 
expresses it, "God was in Christ reconciling the 
world unto Himself." 

The entire ministry of Christ is an illustration 
of Paul's salutation. All through His life, by 
His teaching and example, Jesus coveted for men 
peaceful relations with the Father. He labored 
to show that God loved men and that He yearned 
to have them love Him. Just as He and the 
Father were of the same mind in all things. He 
would also have the men of this world be. There 
is no better statement of His point of view, and 
withal no more illuminating explanation of Paul's 
salutation, than the words of Jesus in His memo- 
rable prayer — ' ' That they may all be one ; even as 
Thou, Father, art in Me, and I in Thee, that they 
also may be in Us ; that the world may believe that 
Thou didst send Me. I in them, and Thou in Me, 
that they may be perfected into one; that the 
world may know that Thou didst send Me, and 
lovedst them, even as Thou lovedst Me." 



25 



PART II. 

The Mind of Christ made Paul Mindful of the 
Philippians. 

Study III — It prompted prayer for the com- 
pletion of God's work in them. (1 : 3-8.) 

Paul had fond remembrances of the Philip- 
pian Christians. They had made a good begin- 
ning. Paul was grateful for that. They were 
loyal to him as their spiritual father. This cheered 
his heart. They were ambitious for the gospel to 
be preached abroad in the world. This made him 
to rejoice. This Church was one of his favorite 
children in the Lord. He had it upon his mind. 
He was anxious that it might continue to maintain 
the same high standard of Christian living. So 
the epistle opens with the picture of Paul upon 
his knees, thanking God for His remembrance of 
them and making supplication for their contin- 
ued spiritual progress. It is a retrospect and a 
prospect comprehended in a single prayer. 

From the book of Acts we know how the 
work in this city began in a furious storm which 
resulted in the imprisonment of Paul and Silas. 
26 



PAUL MINDFUL OF THE PHILIPPIANS 

But the seeds of spiritual truth took immediate 
root. "From the first day until now," he tells 
them, "they had fellowship " with him "in further- 
ance of the gospel." The readiness with which 
they received the truth and promoted it was re- 
freshing to Paul. It was a splendid beginning. 
But better yet, their ardor never cooled. Their 
progress in things spiritual became an increasing 
gratification to the apostle. When Paul went from 
Philippi to Greece after sowing seed in Thes- 
salonica and Berea, he found a different soil to 
work in. The truth did not take root so readily 
in Athens and Corinth. In Athens it did not take 
root at all; in Corinth it germinated slowly. 
While Paul waited for the harvest there he was 
in physical necessity. It was then that the Phil- 
ippians gave substantial proof of their spiritual- 
ity. They ministered to Paul's need with such 
hearty generosity that through their help he was 
enabled to continue his work there. This is what 
Paul refers to when he speaks of their "fellow- 
ship in furtherance of the gospel." Their benev- 
olent response to his personal need so appealed 
to the apostle that he commends it again in the 
closing chapter of this epistle, saying, "Ye have 
revived your thought for me." But their contri- 
butions were not limited to Paul's personal need. 
They co-operated with him also in his great proj- 
ect of collecting money for the poor saints in 

27 



THE MIND OF CHRIST 

Jerusalem. It was on the occasion of this collec- 
tion that he commended to the Corinthians the 
generosity of these Philippians, saying, ''Their 
deep poverty abounded unto the riches of their 
liberality — beyond their power they gave of their 
own accord, beseeching us with much entreaty in 
regard of this grace and the fellowship in the 
ministering to the saints. '' 

Being so mindful of Paul, it is no wonder that 
he in turn was solicitous for their welfare, as he 
wrote, "I have you in my heart" and "It is right 
for me to be thus minded on behalf of you all." 
This was the particular thing for which he was 
mindful in them — "that He who began the good 
work in you will perfect it until the day of Jesus 
Christ." He has no other thought for them than 
that they will continue as they began. His words 
betray no suspicion in his mind that they will 
soon relapse. Yet he no doubt entertained the 
thought that it would be a calamity for them 
to make a bad ending after so good a beginning. 
Neither could he be unmindful of the tempta- 
tions which at any time might undo the com- 
mendable start. All the Churches which Paul 
founded had good enough beginnings, but what 
an ending some of them had! For example, 
the Corinthians with their immoralities; the Ga- 
la tians with their relapse into Judaism; the Colos- 
sians with their philosophical heresy. 

28 



PAUL MINDFUL OF THE PHILIPPIANS 

How is it with us? Our beginning was prom- 
ising enough. Our first spiritual enthusiasm was 
a consuming passion. But has it been conserved 
through the years which have passed? Do we look 
back to the hour where we had our spiritual birth 
and try to revive the old emotions, or have we car- 
ried them with us, and are they still a flame in 
our hearts? In other words, the question with us 
should be not what was our experience, but what 
is it? The ^' first day" was a glorious fact in our 
lives, but that is history now. How is it with us 
*' until now?'* Is the work which He began in us 
being perfected in this very hour in anticipation 
of ''the day of Jesus Christ?" Unless we are 
building on our beginning, adding grace to grace, 
we are making a sorry affair of this business of 
Christian living. 

Another pertinent question in the light of 
Paul's words here is. What are we doing for the 
furtherance of the gospel? The attitude of the 
Philippians toward Paul and the gospel in Corinth 
is the principle upon which our missionary enter- 
prises are built. They could not succeed without 
a benevolent spirit abroad in our Churches. There 
is no end to the ways by which we can further the 
gospel both at home and abroad. The question is. 
Have we the spirit which imparts to us an am- 
bition for the gospel ? Are we satisfied with mere 
nominal relations to the Kingdom, with mere per- 
29 



THE MIND OF CHRIST 

functory performances, or are we burning with 
a passion to see the gospel furthered? If we are 
ambitious for this like Christ, we shall plan for it, 
work for it, and sacrifice for it. Then, and only 
then, will it be done. 

Study IV — Paul's mindfulness for the Philippians 
prompts prayer for increase in spiritual knowl- 
edge and discernment. (1:9-11.) 
"We see Paul still on his knees unfolding his 
mind to the Philippians through the words of his 
prayer. Now he prays that their ''love may 
abound more and more in all knowledge and dis- 
cernment." He does not pray that their knowl- 
edge may abound more and more in love, but that 
their love may abound more and more in knowl- 
edge. Love can not live apart from thought. It 
must have the sustenance of knowledge or it will 
starve. Without knowledge it shrivels up and 
dies and bears upon its tomb the epitaph, "My 
people are destroyed for lack of knowledge. ' ' This 
was truly the case of the Jews of whom he wrote 
in the Romans, ' ' They have a zeal for God, but not 
according to knowledge. ' ' 

The Philippians had given proof of their love 
not only for Paul, but for the Corinthians and the 
poor saints at Jerusalem whom they had never 
seen. Paul's thought for them is that their love 
may have substantial basis. Love is itself a foun- 

30 



PAUL MINDFUL OF THE PHILIPPIANS 

dation. It is the fundmental principle of the 
Christian life. It was in the mind of Christ to love 
us and to get us to love one another. It was His 
pure love which gave all men a place in His heart, 
and which prompted Him to say, ''A new com- 
mandment I give unto you." Yet love has ex- 
panding powers. We love because we are in- 
formed, and the more we are informed the more 
we love. Love, then, based on knowledge will 
reach depths and heights and breadths to which 
it otherwise could not attain. It is the natural 
process of Christian growth which Paul here in- 
dicates when He prays that their love may 
''abound more and more in all knowledge." The // 
word which He uses is comprehensive. It means 
''full knowledge." It is as if He said, "We are 
to get the fullest possible knowledge of the things 
which relate to God; and the more we shall learn 
about Him the more shall we love Him and in 
turn love one another." 

Discernment is related to knowledge. It is the 
mind sifting and selecting the things which knowl- 
edge has discovered. Here it means more specif- 
ically moral judgment. A fine sense of moral 
discrimination is a furnishing needed by every 
Christian. We can judge accurately enough in the 
violent and common crimes of society, like mur- 
der and theft; but in many questions of casuistry 
and matters of personal difference we utterly fail. 
31 



THE MIND OF CHRIST 

Too frequently we also seem unable to ^'dis- 
cern the spirits'' which Paul classifies with other 
spiritual gifts and which implies a keen and search- 
ing judgment of men. It is not improbable that 
when Paul wrote these words he was thinking of 
the personal difference between Euodias and Syn- 
tyche ( Chapter 4:2) and of the inability of each 
to discern the side of the other as well as her own. 
This spiritual insight which is able to sift out the 
bad and select the good, was possessed by Jesus 
in rare measure. So it was but natural that Paul 
should say at the close of the chapter (1 Cor. 2) 
on spiritual wisdom, ''But we have the mind of 
Christ." Yes, it is Christ's mind which Paul 
covets for his readers when he prays that ''love 
may abound yet more and more in knowledge and 
all discernment." 

The end of this spiritual attainment is also des- 
ignated in the prayer. It is desirable for four 
reasons. . First , that they "may approve the things 
which are excellent." Bishop Lightfoot trans- 
lates the phrase, "Things that transcend." It is 
not only a judgment between good and bad, but 
also a perception of the things which are best. 
The meaning is the same as in the words of Paul 
to the Corinthians, "Desire earnestly the greater 
gifts. And moreover a most excellent way I show 
unto you." The most excellent or transcendent 
way which he had in mind was the way of love 

32 



PAUL MINDFUL OF THE PHILIPPIANS 

as is indicated by the inimitable thirteenth chapter 
of the First Corinthians which immediately fol- 
lows this verse. Paul 's view of discernment is also 
enforced by the literal meaning of the word 
^^ approve ^^ which contains the figure of testing ^. 
metals. Spiritual discernment, then, enables us 
to apprehend the pure gold, the things of chief 
importance, or the transcendent value of the spir- 
itual as compared with the material. This great 
truth was in the mind of Jesus when He taught 
His disciples to ''seek first His Kingdom, and 
His righteousness," and when He said to Martha, 
''Thou art anxious and troubled about many 
things, but one thing is needful: for Mary hath 
chosen the good part, which shall not be taken 
away from her." 

The .second reason for this sense of discrimina- 
tion is "that ye may be sincere." This would be 
impossible without a spiritual power to sift and to 
select. The fact that things are separated by our 
spiritual discernment makes it imperative that we 
shall keep them apart. The literal meaning of 
the word translated "sincere" makes this clear. 
It means unmixed, unsullied, properly distinct. 
Singularly enough our English word "sincere" 
contains a beautiful illustration of this truth. It 
is a compound of two Latin words (sine cera) 
which mean ' '^without wax. ' ' The term arose from 
the custom of dishonest contractors filling in the 
3 33 



THE MIND OF CHRIST 

chinks of a building with wax and covering it up 
with paint. Hence it came to pass that men 
guarded themselves by stipulating in the contract 
that the building should be ''sine cera'^ — without 
wax. It is this word, we remember, which Carlyle 
uses with his rare felicity of expression to describe 
the outstanding characteristic of his "Hero 
Prophet. " To be sincere is to be without deception, 
to be pure and unsullied in our lives before the 
world. The mind of Christ opened itself to us on 
this subject when He said, "Blessed are the pure 
in heart; for they shall see God." 

A third reason for powers of discrimination is 
"that ye may be void of offense." The literal 
translation of this phrase also helps the thought. 
It means "without stumbling." Here again we 
see the value of spiritual discernment. He who 
sees clearly will not walk in darkness. He who 
has a darkened moral vision will stumble. Jesus 
expressed His mind on this truth when He said, 
"If a man walk in the day, he stumbleth not, be- 
cause he seeth the light of this world. But if a 
man walk in the night, he stumbleth, because the 
light is not in him." 

A Jonrt h rensoTi for this growth in love to- 
gether with knowledge and discernment is that 
they may be "filled with the fruits of righteous- 
ness." The first condition to "fruits of righteous- 
ness" is a proper discernment between good and 

34 



PAUL MINDFUL OF THE PHILIPPIANS 

evil. "We must indeed discover what righteous- 
ness is before we can bear any fruit in it. The 
righteousness which Jesus proclaimed and the 
righteousness of the scribes and the Pharisees were 
diametrically opposed. The difference between 
their righteousness and Christ's was the difference 
between the ability of each to spiritually discern. 
Jesus perceived righteousness because His spir- 
itual knowledge was rooted in love. They stumbled 
because their righteousness was legal and not 
spiritual. No wonder Jesus said, '' Except your 
righteousness shall exceed the righteousness of the 
scribes and Pharisees, ye shall in no wise enter 
into the Kingdom of God." Then to possess that 
love which abounds more and more in knowledge 
and all discernment so that we shall become sin- 
cere, and not stumble, and bear the fruits of 
righteousness, is for us to possess the mind of 
Christ. Paul possessed it and it made him mind- 
ful for the deeper spiritual knowledge of the 
Philippians. If we, too, possess it we shall increas- 
ingly abound in ''all discernment" and the *' fruits 
of righteousness." 



35 



PART III. 

The Mind of Christ made Paul Min©ful of the 
Gospel. 

Study V — He rejoices that his imprisonment re- 
sulted in advantage to the gospel. (1:12-20.) 

We have already seen that it was the mind of 
Christ in Paul which made him solicitous for the 
spiritual welfare of the Philippians. It also made 
him anxious for the welfare of the gospel which 
he preached. Hitherto he had been abroad in the 
world with the freedom of a Eoman citizen and 
had been carrying the gospel into all parts of the 
empire. Now he was in custody. Although 
chained to a Roman soldier, and with his own 
liberties circumscribed, he knew the gospel in the 
outside world could not be bound. It is noteworthy 
that in his imprisonment he seemed concerned not 
so much for his own liberty as for the liberty of 
the gospel of Christ. The Philippian Christians, 
as well as others, doubtless looked upon his con- 
tinued confinement as a calamity to the gospel. If 
they did, Paul's words in this letter soon put their 
minds at rest. For he tells them that the imprison- 
ment has resulted rather in progress to the gospel. 

36 



PAUL MINDFUL OF THE GOSPEL 

First of all he writes that his ''bonds becamo 
manifest in Christ throughout the whole preto- 
rian guard, and to all the rest." It was no small 
consolation to him to know if he were not at lib- 
erty to proclaim the gospel in Galatia, or Mace- 
donia, or on the frontier of Spain, or in the cities of 
Ephesus, Corinth, and Rome, he could indeed 
preach it to the pretorian guard and the house- 
hold of the palace. The royal household com- 
prised a vast retinue of servants and officials en- 
gaged in the discharge of a multitude of duties. 
Here then was an opportunity to still preach the 
gospel, and Paul lost no time we may believe in 
buying it up. He saw in his imprisonment a 
decided advantage to the gospel in view of the 
fact that *'the whole pretorian guard" and ''all 
the rest" who were attached to the royal service 
in the palace heard it preached. At the end of 
this same epistle he tells us of "the saints of Cae- 
sar's household" which assures us that the gospel 
was not preached in these quarters in vain. 

Another advantage resulting to the gospel 
through his imprisonment was "that most of the 
brethren in the Lord" were made "confident" 
and were "more abundantly bold to speak the 
word of God without fear." His affliction then 
put other Christians on their mettle. They saw 
what they might have to endure for this same 
gospel, and also from Paul's example how to en- 

37 



THE MIND OF CHRIST 

dure it. His heroic action through it all stimu- 
lated them to a greater heroism. Hence they 
girded themselves for the crisis which seemed to 
have come to their faith and labored all the more 
courageously. Every crisis in religious faith has 
this result. It weeds out the weak and timid, and 
leaves the bold to fight the battles of the Lord. 
In such times the purity of the faith is preserved 
and examples of spiritual heroism come to the 
front. Such crises never work final injury to the 
cause of Christ. As in this case, so always, the 
result is permanent advantage. 

A third advantage which the imprisonment se- 
cured for the gospel was that Christ was "pro- 
claimed'' even by **the enemies of the cross of 
Christ." It is hinted in the passage before us that 
the enemies of Paul were encouraged by his im- 
prisonment. With him in prison and not able to 
publicly refute their statements, or to offset their 
labors in certain localities, they doubtless felt se- 
cure in their work of opposition. And it would 
seem from his words here that they were proclaim- 
ing their doctrines with all the more vigor. There 
can hardly be any doubt that the enemies referred 
to were of the Judaizing party, which he has in 
mind in chapter 3 : 1-7. Paul describes their ac- 
tion as '* thinking to raise up affliction for me in 
my bonds." The literal translation pictures to us 
more accurately the feelings of Paul, for it reads, 

38 



PAUL MINDFUL OF THE GOSPEL 

' ' Thinking to make my chains gall me. ' ' This is 
sufficient evidence to show that through their out- 
ward activity they took advantage of Paul's handi- 
cap thinking to annoy and harass him. But their 
plans miscarried in this, for the aged prisoner 
writes that their opposition really has "fallen out 
rather unto the progress of the gospel." Their 
work adversely as it was intended, had advertised 
the gospel, and hence Christ was "proclaimed." 
So what otherwise would have been a burdensome 
solicitude to him, became a source of inward re- 
joicing. 

Last of all our prisoner turns away from the 
events of the outside world and their relation to 
the gospel, and looks in upon his own heart and 
solitary life. He takes a most optimistic view of 
the situation. Just as he saw his bonds resulting 
in promotion of the gospel, so also he sees in them 
a decided benefit to himself. This benefit he des- 
ignates as his own "salvation." He tells his 
readers that their "supplication and the supply 
of the spirit of Jesus Christ ' ' were winning factors 
for him. He is not going to be "put to shame." 
"Whether he lives or whether he dies, "Christ 
shall be magnified." It was the gospel, then, 
of which Paul was first of all mindful. He men- 
tions himself only modestly at the last, and then 
dismisses his personal case with an indifference 
as to life or death, thinking of the outcome, what- 

39 



THE MIND OF CHRIST 

ever it may be, as working further advantage to 
the cause of Christ. 

Study VI — He desires to live to serve others 

through the gospel. (1:21-26.) 

A cursory reading of this section might lead 
us to the conclusion that Paul wanted to die, and 
only hoped that his imprisonment might be the 
means of hastening his departure; that his inter- 
ests were chiefly in another world, and the sooner 
he got there the better he would be satisfied. A 
closer reading of his words, however, enforces the 
very opposite belief. He explicitly declares his 
judgment that it is more needful for him to live, 
and leaves with us the inference that such is his de- 
sire; his motive being that he may serve others 
through the gospel. 

There can be no doubt, however, that there was 
some conflict of feeling in his breast. In his sit- 
uation who could avoid it? His imprisonment 
made a violent death not improbable. Naturally 
enough he would reflect upon his end. In such 
situation he could not avoid thinking of himself. 
It is not surprising, then, that he made known his 
feelings to his readers. His thought as expressed 
to them is, that life is more or less transitory; it 
is a ''departure," — literally the ''breaking of a 
camp," and has been full of hard knocks for him. 
To leave it and enter into the felicities of the 
40 



PAUL MINDFUL OF THE GOSPEL 

heavenly world would seem to be decided gain. 
Those were his thoughts in his imprisonment as 
he felt the chain upon his wrist when he wrote. 
But when he turned his attention to the outside 
world with its sin and need, he no longer thought 
of himself, but of those without. Then he ex- 
pressed himself in a different strain. His more 
sober conclusion was a desire to live to serve others 
through the gospel, even as he says, "To abide 
in the flesh is more needful for your sake — I 
know that I shall abide with you all, for your 
progress and joy in the faith; that your glorying 
may abound in Christ Jesus in me through my 
presence with you again.'* 

It was a worthy aim which he had. How like 
the mind of Jesus was it ! He looks upon his de- 
liverance from death, not as a personal liberation, 
but as a salvation for service. It was in the mind 
of Jesus, we know, to live to serve. The fixed pur- 
pose of His mind was shown in the beginning of 
His ministry when He said, "I must preach the 
Kingdom of God — for therefore was I sent." It 
was also shown in the end of His ministry when 
He said to Pilate, "To this end have I been born 
and to this end am I come into the world, that I 
should bear witness unto the truth." Paul with 
the same mind has the same point of view. His 
ambition for them comprehended two spiritual 
facts. First, he desired to serve them to promote 
41 



THE MIND OF CHRIST 

their *' progress in the faith." All our gifts and 
graces are given not for our personal satisfaction, 
but rather to enable us to minister to those about 
us. Any progress which we may have made 
makes us debtors to others who may not be so far 
advanced. Second, he desired to serve them in 
order to promote ''their joy in the faith." Here, 
again, the mind of Jesus expresses itself through 
the mind of Paul. Jesus said, ' ' These things have 
I spoken unto you, that My joy may be in you, 
and that your joy may be full." We serve 
another to enhance His joy. This is the aim of 
all spiritual service. It is to minister to men in 
their need with the view of increasing their hap- 
piness. 

In the midst of the service to which we are 
called, how many times have we been ready to give 
up the battle ! When weariness has oppressed us, 
and discouragements overtaken us, and dangers 
threatened us, we have felt like the ancient 
prophet who wished that he might die. How many 
altogether wearied of life, have by their own 
hands brought it to a tragic end ! While Paul for 
a moment yearned for the world to come, he did 
not covet it so earnestly as to seek an enforced mar- 
tyrdom. Wliile he was weary in labors and per- 
secutions and galling chains, he did not hasten his 
departure by a suicide's hand. 
42 



PAUL MINDFUL OF THE GOSPEL 

Better is the view that we are here to serve 
others. When we brood upon our own disappoint- 
ments and afflictions, then we are apt to exaggerate 
them and to sink into melancholy. But when we 
look upon life not in a self -centered way, but upon 
it as a field for service, then our own afflictions are 
lost in our interest in others. Paul did not long 
think of himself when he assumed that it might 
be ''gain" to die; for his mind was upon others 
and the gospel of Christ. So better is the view 
that we are here to serve others, and that it is 
Christ-like to abide our time; that meanwhile we 
are to do all the good we can, and in any event to 
submit ourselves to the order of the Father. Such 
was the mind of Christ who submitted Himself 
to the will of the Father, saying, "Not as I will, 
but as Thou wilt," drinking the cup to its last 
dregs for our sakes. So also should this mind be 
in us which was in Him. Our departure will take 
care of itself if we serve others faithfully. In 
other words, the best way to prepare to die is to 
live to serve. 

Study VII — Paul covets the preservation of the 
gospel through steadfast and courageous striv- 
ing. (1:27-30.) 

Paul's mindfulness of the gospel is again in- 
dicated when he points out the relation the Phil- 
43 



THE MIND OF CHRIST 

ippians should sustain to its preservation. 
Whether he sees them again or not he is anxious 
that their ^'manner of life be worthy of the gos- 
pel." Translated literally this passage reads, 
*' perform your duty as citizens worthily of the 
gospel. ' ' The exhortation which follows shows him 
to be anxious that their duty shall be so well per- 
formed, that the gospel shall not suffer injury. 

The first duty suggested is constancy, — ''Stand 
fast in one spirit with one soul." It is the figure 
of the amphitheater which he has in mind. Crim- 
inals and captives were condemned to fight with 
wild beasts for their lives. The odds were against 
them, but the men who were ''game" stood their 
ground and fought with surpassing desperation. 
So Paul indicates to his readers that a hostile world 
is arrayed against them, and only firmness and 
constancy in their profession will insure the vic- 
tory. He asks that they may be united in this 
stand. Nothing unites Christians so much as a 
common enemy. If we forget our doctrinal and 
personal differences and realize that we have a 
common foe in the world, and that altogether 
we must make an aggressive fight against this foe, 
the gospel of Christ will be the better preserved. 
To further it is to preserve it; and nothing 
furthers it quite so much as a united steadfastness 
and persistence in assailing the sin of the world. 
It is probable that Paul here refers more to per- 
44 



PAUL MINDFUL OF THE GOSPEL 

sonal than doctrinal differences; for he uses the 
same expression ''stand fast" where he exhorts 
Euodias and Syntyche "to be of the same mind in 
the Lord." (4:1-2.) He was doubtless thinking 
how the quarrel between these two laborers had 
hindered the gospel, and how on the other hand 
the gospel would have been promoted if they had 
been united in "one spirit" and with "one soul." 

It was in the mind of Christ to impart a spirit 
of steadfastness to His disciples, for He taught 
them, saying, "It is enough for the disciple that 
he be as his teacher, and the servant as his Lord." 
"If they have called the master of the house Beel- 
zebub, how much more them of his household! 
Fear them not therefore; — what I tell you in the 
darkness, speak ye in the light ; and what ye hear 
in the ear, proclaim upon the housetops. And be 
not afraid of them that kill the body, but are not 
able to kill the soul." Jesus knew if His disciples 
were firm against every kind of outstanding op- 
position the gospel could not be injured. 

Paul had this connection clearly in his mind, 
for the next exhortation which he makes is a 
"striving for the faith of the gospel." The word 
translated "striving" is the verb from which we 
get our English words, athlete and athletics. The 
language therefore indicates that Paul still has in 
mind the figure of the arena. The words are 
graphic. They reveal the heat of the combat. We 
45 



THE MIND OF CHRIST 

can see in them the fierceness of the wild beasts 
and the desperation of the combatants. In Quo 
Vadis we are given the picture of a giant Goth 
contending in the arena with a maddened bull. 
When the beast rushes toward him he grasps its 
horns in an opportune moment and with his 
powerful strength slowly begins to twist its neck. 
As they struggle and strive the giant's feet are 
buried in the sand and the muscles on his limbs 
stand out like great cords. But further and 
further he turns the neck until suddenly — it 
breaks! and the lifeless carcass of the animal 
falls at his feet. Paul found no figure which bet- 
ter suited his persecutions and contentions than 
that of the arena with its blood curdling con- 
tests. He tells us that he ''fought with the wild 
beasts at Ephesus." It was Paul's aggressiveness 
that stirred up persecutions for him. It is ag- 
gressiveness always that stirs up the animal mad- 
ness of sinful men. This is not to our discredit 
any more than it was to Paul 's. It is rather to our 
discredit when our warfare is so mild and inert 
and prudent that no opposition asserts itself. 

His third exhortation is to courage, — "In 
nothing affrighted by the adversaries. ' ' This word 
''affrighted" is a decided improvement over the 
Authorized Version translation "terrified." The 
word is used of horses shying at any unexpected 
or unusual object. It is intended to imply that a 

46 



PAUL MINDFUL OF THE GOSPEL 

sudden fright or panic may arise from a trifling 
cause. But the believer is not to be disturbed. 
Any occasion he may have for fright will upon 
closer observation prove to be groundless. The 
dangers which threaten him are no more to be 
feared than the lions in the narrow path in 
Bunyan's story. There is every reason why the 
Christian should be courageous and not fearful. 
Steadfastness and outward striving against a 
common foe implies courage for the conflict. Paul 
does not forget to add one important thought with 
the view of bolstering up their courage. It is 
this, — the issue of the fight is already determined. 
The adversary is doomed for defeat. These are 
his words, ''Which for them is an evident token 
of perdition, but of your salvation." In the 
phrase Paul uses a law term which means a "writ 
of indictment." The word was used especially in 
Attic law as laying information against one who 
undertook an office or business for which he was 
legally disqualified. Paul then tells his readers 
that the adversary is utterly incapacitated to rule ; 
that his authority is usurped ; that he will be over- 
thrown. This is as true in our own time as in 
Paul's day. The cause of God will triumph. This 
hopeful outlook can not fail to inspire courage. 
When we look back over the centuries we see how 
gloriously true are the words of the apostle. No 
one can take this retrospective view without being 
47 



^ 



THE MIND OF CHRIST 

prospectively optimistic; without being filled with 
the conviction that the issues for which we are 
contending will triumph. They even now are 
triumphing and they will continue to triumph in 
the measure in which the issues are raised and in 
proportion to the persistence with which we con- 
tend for them. 

Last of all Paul concludes this section on his 
mindfulness of the gospel by holding himself up 
before his readers as an example of ''striving." 
The things which his readers in all probability 
will suffer on behalf of the gospel, he tells them, is 
*'the same conflict which ye saw in me, and now 
hear to be in me." The conflicts through which 
he passed on behalf of the gospel are sufficient 
proof of his mindfulness for it. His epistles show 
us how he stripped himself for the arena as it 
were, and contended for every vital point. The 
epistle to the Colossians shows how he fought 
against the heresies which threatened the faith. 
The letter to the Galatians shows us how he con- 
tended with the Judaizers. His writings to the 
Corinthians reveal a heated contest with certain 
men lax in morals. In no case did Paul maintain 
''discreet silence." He made open war upon all 
these insidious influences and thus preserved the 
gospel in all its simplicity and purity. He knew 
that this was the only way by which the gospel 
could be so preserved. This is why he exhorts his 

48 



PAUL MINDFUL OF THE GOSPEL 

Philippian readers to steadfast and courageous 
striving. He is anxious for them lest their 
** minds," as he wrote to the Corinthians, ''should 
be corrupted from the simplicity and the purity 
which is toward Christ." 



49 



PART IV. 

The Mind of Christ creates the Christian Mind. 

Study VIII — The Mind of Christ is a single and 
lowly mind in us. (2 : 1-5.) 

These words give evidence that factions had 
arisen in the Philippian Church. There are no 
such outward evidences of these in this epistle as 
in the First Corinthians. It is probable that the 
factions had not assumed such proportions in this 
Church. "With his bitter experience with them in 
Corinth, Paul doubtless wished to nip them in the 
bud here. He introduces the unpleasant subject 
with that graceful tactfulness of which he was a 
master. He prepares the way with a foreword 
which reminds them that they had hitherto been 
a joy to him. And now he tells them that they 
may '*make full" his joy, by being ''of the same 
mind," free from ''faction," manifesting their 
"lowliness of mind," by "looking to the things of 
others" and not to their "own things." Finally, 
he adds, "Have this mind in you, which was also 
in Christ Jesus." To have the mind of Christ is 
to possess the ' ' Christian mind. ' ' Just as the word 
Christian means a disciple of Christ, so the 
50 



CREATES THE CHRISTIAN MIND 

Christian mind means a mind like Christ's mind. 
We shall find that such a mind in its last analysis 
is a mind which unites Christians everywhere in 
a humble, unselfish, and mutual service. It is the 
mind common to our Christianity which compre- 
hends the meaning of Christ, and brings the whole 
Christian world into a single body. 

It is in accord with this thought that he ap- 
peals to them first of all on the ground of the 
example of Christ and their spiritual experience 
in Him. This is his appeal, ''If there is there- 
fore any exhortation in Christ, — consolation (per- 
suasion) of love, — fellowship of the Spirit, — 
tender mercies and compassions, make full my joy 
that ye be of the same mind!" It is the same as 
if he had said, ''If you know Christ, if you have 
a genuine spiritual experience, then factions and 
the pride and the selfishness which they breed 
can not exist in your midst. ' ' 

How like our own problems are the problems 
with which Paul found himself compelled to deal. 
Few of our Churches have entirely escaped the 
scandal of factionalism. We know how they have 
been torn asunder and their usefulness nullified 
through the animus of such divisions. If the four 
reasons which Paul here gives for peace and 
concord would always be remembered by us, har- 
mony would at all times prevail. Let us briefly 
recount these reasons. 

51 



THE MIND OF CHRIST 

First, 'Mf there be any exhortation in Christ." 
Our union in Christ should exhort us. We can not 
dwell in Him and be at enmity with each other. 
Our common Christian life should make us one. 
Jesus said to His disciples, ''These things have I 
spoken unto you, that in Me ye may have peace." 
If we are truly "in Him" our relations to each 
other will be amicable. Second, ' ' If any persuasion 
of love." Love does not breed dissimulation. 
If we always had true love in our hearts, we 
would ever be altogther persuaded to live in peace 
and harmony. Love has this quality that it per- 
suades. It does not compel. Third, *'If any fel- 
lowship of the Spirit." Fellowship naturally 
unites men. But ''fellowship of the Spirit 
unites their hearts. If there is genuine spiritual 
fellowship among Christian people, factions and 
the enmities which they hatch can not live. Fourth, 
"If any tender mercies and compassions." Liter- 
ally translated this phrase would read, "bowels 
and mercies," indicating the abode of tender feel- 
ings as well as their outward manifestation. The 
example of Jesus furnishes us with rare illustra- 
tions of gentleness and tenderness. His mind was 
kind and pathetic in its compassion. Has our 
union with Him not made us like Him? How is 
it then that we yet, assuming to be His deciples, 
can harrow the feelings of each other by our rude 
"slights" and un-Christian demeanors? If we 

62 



CREATES THE CHRISTIAN MIND 

had the mind of Christ our relations to each other 
would be characterized by delicate amenities and 
graceful courtesies. 

With this appeal to their hearts and con- 
sciences he directly speaks of the matter which was 
upon his mind. In brief, it was that they might 
be free from factionalism, and that through their 
unity and humility and unselfishness show that 
they had in them the **mind which was also in 
Christ Jesus." He first pleads for the single 
mind — ''Be of the same mind — of one mind." 
Christ and the Father were one, and Jesus prayed 
that He and His disciples might be one, ''The 
glory which Thou hast given Me I have given unto 
them ; that they may be one, even as We are one. ' ' 
Paul probably included in the above term nothing 
more than a singleness of aim and purpose in the 
work of the Kingdom. We must allow for inde- 
pendence in thinking, and also possess tolerance 
for the independent thinker. How many times 
have Churches been torn asunder by disputes over 
doctrinal matters. There always will be a variety 
of interpretations. We are so differently con- 
stituted that we can not reach identical conclu- 
sions, or be of the "same mind" on certain sub- 
jects. Nor is any other situation desirable. In- 
dependence in thinking makes certain intellectual 
progress. But we can be of the "same mind" in 
our aims and purposes, and in the fundamental 
53 



THE MIND OF CHRIST 

truths of the Kingdom. If we permit factionalism 
to divert us from these it may be questioned 
whether we have in us the "mind which was also 
in Christ Jesus." 

Paul also pleads for the lowly mind — "Doing 
nothing through faction or through vainglory, but 
in lowliness of mind." Factions are bred by a 
contumacious and haughty spirit. The mind of 
Jesus with its native elements of strength was 
lowly in its simplicity. He washed His disciples' 
feet, giving them a practical example of humility 
and showing them that their Lord was not above 
the servant. This, then, is one distinctive aspect 
of the "mind of Christ," to be humble and un- 
pretentious in all our claims, and tender and af- 
fectionate in our mutual relations. 

Finally he pleads for the altruistic mind, — 
"not looking each of you to his own things, but 
each of you also to the things of others." Altru- 
ism is a term which was coined by Comte to dis- 
tinguish the benevolent instincts of man from 
"egoism" or the selfish instincts. In theology and 
ethics it is applied to the theory that "the chief 
good and supreme end of conduct are to be found 
in pure devotion to the interests of others." The 
world, however, seems to be built upon the princi- 
ple of each looking "to his own things." This is 
the ethical code by which most men conduct their 
secular affairs. This is why there is strife in the 

54 



CREATES THE CHRISTIAN MIND 

world, and class distinctions and social problems. 
To give this code — every man for himself — free 
course in the world, orderly society would soon be 
dissolved into anarchy. Selfishness is an arch dis- 
turber that makes no end of trouble. It has no 
place in the Kingdom of * ' righteousness, and 
peace, and joy." When the wife of Zebedee 
sought a ''place" for her two sons in the new 
Kingdom, Jesus said, ''Whosoever shall be first 
among you shall be your servant ; even as the Son 
of man came not to be ministered unto, but to 
minister." This passage shows that altruism 
was in the mind of Jesus as well as harmony and 
humility. What a blessing it would be if Chris- 
tians everywhere were so harmonious and humble 
and socially humane that they could say "we have 
the mind of Christ!" 

Study IX — The Mind of Christ is illustrated hy 
Christ's incarnation and redemptive work. 
(2:5-11.) 

Our last study closed with a reflection on the 
"altruistic" mind. The single and lowly mind was 
a preparation for this. This thought is further en- 
forced by showing that Christ's advent into the 
world was due to the altruistic spirit of His mind. 
He relinquished divine prerogatives and became a 
common man that in this "fashion" He might be 
a servant to the world. He even endured the 
55 



THE MIND OF CHRIST 

contumely of the crucifixion that He might save 
the world. There are three things in Paul's de- 
scription of his passion which illustrate the mind 
of Christ. 

The first is Christ's humility. Paul shows that 
Christ's great aim was to identify Himself with 
humanity; to appear to the world not as divine, 
but as human. He aimed not to dazzle the world 
with the exhibition of divine royalty, but rather 
to save the world through the instrument of His 
humanity. This object of the Christ is made all 
the more clear by contrasting His pre-existent 
heavenly state with His earthly state. In the 
former He is pictured as being on an ' ' equality with 
God" and ''existing in the form of God." Three 
words are used to describe His relations to God and 
to humanity. They are '^form (essence) of God," 
the ^'form (fashion) of a servant," and the ^'like- 
ness of men." These terms translated into simple 
English mean that Christ had the ''outward 
mode" of a servant and the "resemblance" of a 
man; but that there was in His nature an element 
which was not identified with the servant or the 
man in the same way that it was identified with 
God. The outward manifestation of His life re- 
sembled in all points what men are; yet what He 
was in reality and eternally did not appear in His 
human mode of existence. He was in "essence" 
divine. As Paul therefore contrasts these two 

56 



CREATES THE CHRISTIAN MIND 

states of Christ he brings into bold relief His 
humility in His human state. It is definitely stated 
that although He ''existed in the form of God" He 
counted not the being on an equality with God ' ' a 
thing (prize) to be grasped." He did not re- 
gard it as one would a ''prize" to be boasted of, 
ambitiously displayed and jealously guarded. 
On the other hand "He emptied Himself." That 
is, He relinquished the heavenly state, divested 
Himself of its ineffable glory and became a com- 
mon man. 

This voluntary emptying which showed the 
spirit of His mind, is known in theology as the 
"kenosis." This term is derived from the Greek 
word translated "emptied" in the text. The 
"kenosis" has long been a matter of dispute in 
theology. The question which theology has asked 
is, "What did He empty Himself of? Mediaeval 
and Reformed Theology attempted to answer this 
question by defining Christ's limitations after the 
emptying. This is yet a live question with us. 
What did He empty Himself of? He certainly 
divested Himself of the glory of His previous 
heavenly state. But was this all? If He retained 
His divine powers without limit He is less a Savior 
for us. In accordance with this supposition our 
modern theology lays emphasis on His humanity 
as never before. 

It can not be within the scope of this brief 
57 



THE MIND OF CHRIST 

exposition to outline in detail the limitations which 
His incarnated state imposed upon Him. Suffice 
it to say that the Gospels recognize limitations in 
His knowledge, (Luke 2:40-52. Mark 13:32); 
in His temptation, (Matt. 4:1-11); in His inter- 
course with the Father, (Matt. 27: 46) ; and in His 
* ' glory, ' ' ( Jno. 17 : 4-5 ) . In short, His relinquish- 
ment of His former divine state left Him with 
some mental limitation, human weakness and hu- 
man dependence. Neither of the latter could be 
made possible without the former. "We know that 
He grew as other men, that His consciousness 
gradually dawned, that His weakness in His na- 
ture was much in evidence, and that His depend- 
ence is abundantly illustrated by His words and 
prayers. This general fact made His victory over 
the world all the more complete and encourages 
us in the battle of life. If His victory was achieved 
without stripped divinity or without limited hu- 
manity, how could we believe that finite beings like 
us could overcome the world, the flesh, and the 
devil ? It was then in the mind of Christ to empty 
Himself in order to become a Savior to men. He 
aimed not at sovereignty, but at salvation. 

Second, His mind was also illustrated by His 
obedience to the divine order. The plan of God for 
the world involved Christ's emptying. Behind the 
advent there were divine counsels of which we 
know nothing. [What these were and how they 

58 



CREATES THE CHRISTIAN MIND 

prompted the incarnation we know not. But we do 
know that for some reason it was in Christ's mind 
to relinquish His divine place, to come to earth 
and to submit Himself to death. • While His 
emptying was voluntary, yet it was done with the 
view of fulfilling the will of the Father. This act 
lays bare to us an important aspect of His mind. 
It was His aim to be obedient in every condition 
in which the Father may have been pleased to 
place Him. 

His obedience is further illustrated by the deg- 
radation of His death, dying as a criminal among 
men. As a Roman citizen Paul could not have 
been so degraded. Even though execution threat- 
ened him, he knew no Roman citizen could be cru- 
cified, that is, executed as a criminal slave. This 
lowest degradation to which human beings in the 
empire could be reduced, must have appealed to 
him with no little force as he thought of his Savior 
being compelled to endure it. And yet it was in 
the mind of Christ to be obedient even unto this 
death, should the plan of the Father require it. 

Third, His incarnation showed His mind to 
contain an aim to serve the world. The whole end 
of His emptying and submission to the divine plan 
was to serve the world. He aimed then not at 
retaining sovereignty, but at accomplishing a serv- 
ice. It was the altruistic spirit of His heart and 
mind that prompted Him to leave His heavenly 
59 



THE MIND OF CHRIST 

home and to come to earth to minister to men. 
It was because He counted others ''better than 
Himself," and did not look "to His own things, 
but — to the things of others." In the person and 
work of Christ is revealed the fundamental truth 
of Christianity. He is the standard of what 
Christianity should be. To ascertain His mind is 
to know how we should live and act. To relin- 
quish selfish ideals and ambitions, to submit with- 
out murmuring to the divine ordering of our lives, 
to live to serve one another is to discover His mind. 
In other words, these things define for us the 
"Christian mind," or what is the same thing, the 
mind of Christ in us. 

Study X — The Mind of Christ is a will in us to 

work and to live. (2:12-16.) 

If the mind of Christ dwells in us we shall have 
the same spirit and ambition and energy which 
were in Him. This is the next thought which 
Paul presents to his readers. First of all he makes 
mention of their obedience — "Even as ye have 
always obeyed." They had submitted their wills 
to divine commandment. But he makes it clear 
that their submission was not slavish. There is also 
to be an independent exercise of the will. In other 
words, they are to "work out" their "own sal- 
vation." These two elements were also manifested 
in Christ's mind. His submission to the Father's 



CREATES THE CHRISTIAN MIND 

will was complete. But the determination of His 
own will in carrying out the Father's purpose was 
no less marked. 

So the mind of Christ bringing us into har- 
mony with the Father, imparts unto us a will to 
work and to live. This is Paul's thought when he 
says, **For it is God who worketh in you both to 
will and to work. ' ' It reads literally, ' ' The willing 
and the doing." To will is to do. It is through 
this willing which is energized by God, that we 
work out our own salvation. There are at least 
two things in his mind when he suggests this 
self-reliant work. First, he was thinking what re- 
lation a submission to God's order would have to 
it; for he not only says, **Ye have always obeyed,'' 
but later adds, *'Do all things without murmur- 
ings and questionings ; that ye may become blame- 
less and harmless children of God." Through 
our manifold afflictions we may be tempted to 
*' charge God foolishly," But these may be for 
our good, and they can only be made to serve 
our good when we have the right attitude toward 
them. 

Second, he doubtless had in mind the develop- 
ment of the inner life. If salvation is to come to 
the surface it must be ''worked out." No one 
can do this for us. "We must manifest it to the 
world through our own growth and development. 
According to our will in the matter so will our 
61 



THE MIND OF CHRIST 

development be. 
and we must work it out. The Greek word trans- 
lated **work" may also be translated *' energy." 
It is the word from which we get our word en- 
ergy. It is the same as if Paul said, ''Energize, 
for it is God who energizes you." It is a pulsing 
word. It was an exhortation to the Philippians 
to energize their salvation. The mode by which 
this was to be done was ''with fear and trem- 
bling." That is, they were not to be presumptive 
or arrogant in an effort to work it out. His mean- 
ing here is the same as he has elsewhere expressed 
it, "Be not high-minded, but fear." Both "en- 
ergy" and "fear" are necessary in a proper de- 
velopment of the life which God has planted 
within us. By fear Paul does not mean "slavish 
terror," but that "caution and circumspection 
which timidly shrink from whatever would offend 
and dishonor God and the Savior." Fear, then, 
gives the development of the life its proper di- 
rection, and energy furnishes the power by which 
it is to be worked out. 

There is a close relation between the inward 
development of the life and the outward manifes- 
tation of it. Accordingly Paul next in order pro- 
ceeds to show that the will in us to work means 
more than working out our salvation. Carlyle 
makes Teufelsdrockh say, "Not what I have, but 
what I do is my kingdom. ' ' This is Paul 's doctrine 

62 



CREATES THE CHRISTIAN MIND 

too. We come into our kingdom when we have 
a will to do the work which God has given us to do. 
This means a will to work against every forni of 
evil in the world. In a sense this is a working out 
of our salvation. Yet one may through a quiet 
and retiring disposition work rare spiritual gifts 
to the surface without any aggressive work against 
evil. But Paul directs us to a decidedly different 
kind of work. We are to challenge *'a crooked 
and perverse generation" in its sinful rioting. 
Here, then, is a field for our quickened ener- 
gies. It takes a strong will to start the fight 
against dominant sin and a stronger will to keep 
up the fight as it increases in fierceness. The 
word ''crooked" means warped or twisted. A 
*' warped" generation will fight for the things 
which have twisted it. How the mind of Christ 
determined His will in this direction! He said, 
**My Father worketh hitherto and I work." We 
know how He worked against His evil generation 
seeking to get the twist out of it and never swerv- 
ing from the singleness of His purpose. The 
mind of Christ is in us, indeed, when with un- 
slackened and unflagging energies we boldly and 
recklessly assail every kind of sin. 

The mind of Christ in us is also a will in us 
to live. It is not only necessary to show a 
''crooked generation" what Christianity can do, 
but also what it is. In fact, it is difficult to show 

63 



THE MIND OF CHRIST 

what it can do unless it first be shown what it is. 
It is a life. When we live the life we have the 
conviction which prompts ns to do. This was the 
secret of Christ's power. It had its roots in a 
pure and unsullied life. A conviction with so 
live a connection never burns out. This is how 
Paul expresses it, *'In the midst of a crooked and 
perverse generation, among whom ye are seen as 
lights (luminaries) in the world, holding forth the 
word of life." Latimer burning at the stake in 
front of Balliol College together with Ridley, said 
to his fellow-martyr, *^Be of good cheer, brother! 
We shall this day kindle such a torch in England 
as by the blessing of God shall never be extin- 
guished." To live the life, to be a light, is the 
first condition to serving our generation. With 
this as a foundation we shall ^'not run in vain, 
neither labor in vain;" neither will the labor of 
others which saved us, any more come to nought 
than did Paul's work in the salvation of the Phil- 
ippians, who so well demonstrated that they had 
the mind of Christ to work and to live. 

Study XI — TJie Mind of Christ prompts us to a 

thoughtful service. (2:17-30.) 

In the last study we saw how the divine life 
in us imparted a will to work and to live. This 
re-enforcement of our wills by the divine energy 
sends us out in one other direction. It is in the 

64 



CREATES THE CHRISTIAN MIND 

way of helping others. It gave Paul the impetus 
not only to challenge the sin of the world and 
to hold forth the light of life, but also to labor on 
behalf of others. It is a graphic figure by which 
he pictures his life as a service to the Philippians. 
*'I am offered upon the sacrifice and service of 
your faith," he tells them. Literally it reads, "I 
am poured out as a libation upon the sacrifice and 
service of your faith. " It is the figure of the pour- 
ing out of a drink offering in religious sacrifices. 
We know how well the figure fitted the life of Paul. 
In Philippi he was imprisoned on their behalf, 
and now he is in prison again for the preaching 
of this faith. If this final imprisonment is to 
terminate in death his life will indeed be poured 
out for this faith which he had preached in serv- 
ice to them and to others. The story of Marcus 
Curtius throwing himself in the chasm in the 
Forum of Rome would be told to the boys and 
girls of that city in which Paul was now a pris- 
oner. The famous legend would be related to 
teach that one should not count his life dearer 
than his country. But here is Paul making a sac- 
rifice not for country, but for humanity; and like 
his Lord teaching that it is better even to die, if 
by this means we can enlarge our "service." In 
other words, the cause of Christ is the cause of 
humanity. 

As Paul had rendered a service to the Philip- 

5 65 



THE MIND OF CHRIST 

plans, they had likewise been prompted to render 
a service to him. After they had heard of his 
arrival at Rome they sent contributions to him by 
Epaphroditus whom he designates as "your mes- 
senger and minister to my need." During his 
sojourn at Rome, Epaphroditus became Paul's 
brother and fellow- worker and fellow-soldier; and 
so spent himself in spiritual service that he was 
overcome by a critical illness which nearly fin- 
ished his life. He hazarded or gambled his life, 
is the picturesque figure which Paul uses to de- 
scribe the strenuous labors of his effort "to supply 
that which was lacking in (their) service toward 
(him)." Their service to Paul, then, was only 
incomplete in its mindfulness through the lack 
of their personal presence. 

Now Paul renews his service to them as weU 
as his confinement will permit. They have never 
been out of his mind. He hopes for deliverance 
to see them again, but meanwhile he proposes to 
send Epaphroditus back to them. Epaphroditus, 
he tells them, had "longed after" them and "was 
sore troubled because ye had heard that he was 
sick." Knowing their anxiety about him, Paul 
will forego the pleasure of keeping him and will 
dispatch him at once that they may see him again 
in health and be comforted by his presence and 
service. 

All this personal relationship and the mutual 

66 



CREATES THE CHRISTIAN MIND 

service which it prompted is interesting and sug- 
gestive. As Paul narrates it for his readers he 
parenthetically records another statement which 
makes it all abide in our minds. He contemplated 
sending Timothy to them later and adds, "I have 
no man like-minded who will care truly for your 
state. For they all seek their own ; not the things 
of Christ." Whom could Paul have in mind? 
We can only conjecture. Surely not any of those 
who from time to time were with him and carried 
his messages to the Churches. These were prob- 
ably on other missions somewhere in the empire. 
Yet it would seem that there were some there 
whom he had considered as possible messengers, 
but who had not the mind of Christ in sufficient 
measure for the responsibility of such mindful 
service. Only Timothy was *' like-minded. " 
Others were centered in themselves. This was a 
terrible indictment of Roman Christianity. We 
can picture Paul asking one Christian after 
another if he would go to Philippi, and being 
balked in each case by some empty and selfish ex- 
cuse; and we can almost hear the chain on his 
wrist clanging loudly as he vigorously and in- 
dignantly writes, "All seek their own!" 

Do we always find men *' like-minded " with 
Timothy when we have a mission for them? Do 
not men usually ''seek first their own things" in- 
stead of ''first His Kingdom and His righteous- 
67 



THE MIND OF CHRIST 

ness?'' We put not first things first and last 
things last, but last things first and first things 
last. Our own comforts and luxuries and pleas- 
ures are given a place of pre-eminence over the 
things of God. Some seek their own and not 
the things of Christ, and others seek their OAvn 
more than the things of Christ. Hence covetousness 
and selfishness stand out in our lives in ugly con- 
spicuousness. Is this Christ's mind? Jesus made 
known His mind on this point in the parable of 
the marriage feast when He said of those who 
refused to attend, "They made light of it, and 
went their ways, one to his own farm, another to 
his merchandise." The phrase "his ow^n farm" is 
significant. It sets the selfishness of the man 
over against the claims of the Kingdom. He 
sought his "own, not the things of Jesus Christ." 
This was not the mind which was manifested in 
Him who became a "sacrifice and service" for us. 
If we can not deny ourselves to live for Christ 
and one another, the mind of Christ does not dwell 
in us. We need the heroism which was in Paul, 
in the Philippian Christians, and in Timothy and 
Epaphroditus, all of whom were both willing and 
ready to spend themselves and to be spent in one 
another's service. It was the mind of Christ in 
them that made their lives a mindful service. 



68 



PART Y 

The Mind op Christ Incites to a Knowledge 
OF Christ. 

Study XII — It incites to a knowledge of Christ ^s 
righteousness. (3 ; 1-9.) 

Paul begins the third chapter of this epistle 
as if he was going to bring the letter to a con- 
clusion. *' Finally, my brethren, rejoice in the 
Lord." But for some reason he makes a fresh 
beginning. He opens again the discussion of the 
subject which he considered in chapter 1 : 17-18. 
From his language here we know he had in mind 
the Judaizers. Perhaps Epaphroditus brought 
word of them and of the damage they were trying 
to do in Philippi. It is not improbable that the 
account of his return to Philippi in the previous 
chapter called up the subject here. Paul speaks 
as though it might be irksome for them to hear 
this again, but adds that it ''is not irksome." It 
is for their safety that he once more speaks of 
these persons, even at the risk of wearying them. 

Who were these Judaizers? They were Jews 

who admitted the truth of the Christian religion, 

but who sought to impose circumcision and legal 

observances upon the Gentile Christians. They 

69 



THE MIND OF CHRIST 

taught that the Christian religion was only a 
branch of the Jewish religion out of which it 
sprang, and that Gentile Christians should be in- 
corporated into the Jewish Church through the 
rite of circumcision and the observance of other 
requirements of the Mosaic law. They seemed 
also to have laid much stress upon the observance 
of sacred seasons, feasts and festivals. In short, 
they substituted law for life. In this study Paul 
contrasts their righteousness with the righteous- 
ness of Christ. 

The Judaizers worshiped the letter of the law. 
They had the legal, the conventional mind; but 
Paul had the spiritual mind of Christ. Referring to 
them in this epistle he writes, **We . . . worship 
by the Spirit of God, and have no confidence in the 
flesh." Yet he tells them in so many words that 
before his conversion he could boast confidently 
enough of his attainments in the law. Then he 
proceeds to compare these Jewish values which he 
once took pride in, with the spiritual values which 
he had obtained through Christ. In this compari- 
son he uses a very interesting figure. It is con- 
tained in the word *'loss." The word is used in 
the classics of fining or mulcting in a sum of 
money. Hence it came to mean loss or damage 
of any sort. It is a commercial figure. It is as 
if he had separate columns of profits and losses, 
and in each found a balance in favor of the Chris- 

70 



INCITES TO A KNOWLEDGE OF CHRIST 

tian life — ''What things were gain to me, these I 
have counted loss for Christ." His statement is 
more forcible than it appears to be in the English 
Version in as much as he uses the plural word 
''gains" and the singular word "loss." The 
various profits are counted as one loss. These 
profits were "circumcision," "stock of Israel," 
"zeal in persecuting the Church," "blameless 
righteousness in the law." Finally he thinks of 
these as being of so little account that he consigns 
them all to the garbage heap — ' ' and do count them 
but refuse (the garbage of a feast) that I may gain 
Christ." Porphyry who wrote a work against 
Christianity which was burned by Theodosius 
II in 448 A. D., said it was a pity that such 
a man as Paul threw himself away upon the Chris- 
tian religion. Paul did not share this view. The 
fact is, he threw the world away rather than to 
lose Christ. This world with its Jewish and ma- 
terial values was a garbage heap to him as com- 
pared with the "knowledge of Christ Jesus," for 
he wrote in this letter, "I count all things to be 
loss for the excellency of the knowledge of Christ 
Jesus my Lord . . . and be found in Him, not 
having a righteousness of mine own, even that 
which is of the law, but that which is through faith 
in Christ, the righteousness which is from God by 
faith." 

Paul, then, had in mind a knowledge of the 
71 



THE MIND OF CHRIST 

righteousness of Christ. In what did this right- 
eousness consist? First, it consisted in a knowl- 
edge of Christ's righteous viewpoint. This was 
spiritual in contrast to the legal. God was hence- 
forth not to be worshiped in holy hills or at sacred 
shrines, but "in spirit and in truth." The com- 
mandment was to be observed not only in the out- 
ward letter, but in the spirit, in the heart as well. 
It was not sufficient to be forbidden to commit 
adultery, but it was necessary that the heart 
should be so free from it that the eye would not 
lust after it. This viewpoint of righteousness 
became a new knowledge for Paul. It set his 
brain into a new train of thinking, and caused 
his mind to soar away in its new freedom to spir- 
itual heights, which, since his day, have been 
reached by few of Christ's disciples. When he 
realized that Christ appealed to him as a moral 
and rational being and not as a perfunctory crea- 
ture of a system, his joy knew no bounds ; and his 
vigorous phrasing of the legal point of view 
spelled out in large letters his complete scorn for 
the narrow system. He now saw how inadequate 
it all was in his comprehension of the unlimited 
realm of knowledge into which Christ had intro- 
duced him. Spiritual verities were now the only 
real things. The material and Jewish values be- 
longed to the fashion of the world which was pass- 
ing away. 

72 



INCITES TO A KNOWLEDGE OF CHRIST 

Second, a knowledge of Christ's righteousness 
comprised an experimental knowledge of His life. 
It was not enough to know from a historical view- 
point that His contemporaries were unable to im- 
pute sin unto Him. From their testimony we 
know that Christ was not a mere theorist, but an 
example of His teaching. He lived a righteous 
life. But the knowledge of this life was not ex- 
traneous, but intrinsic. To know what He was, 
is to know what He can do for us. Paul found 
this out. Hence he learned that to know Christ 
was to have an experience in Him, to know Him 
inwardly in the experience and the heart. This 
enabled Paul to know that Christ was not only 
righteous, but that He was also able to make others 
righteous. This was the righteousness not his 
''own," but "the righteousness which is from God 
by faith." This discovery of Christ's righteous- 
ness was not an hallucination. It was a knowledge. 
It was a knowledge that came to his heart and con- 
science with certain and definite indubitableness. 
It was this assurance that enabled him to say, "I 
know whom I have believed, ' ' and to speak of God 
*'who shined in our hearts, to give the light of the 
knowledge of the glory of God in the face of Jesus 
Christ." 

Third, a knowledge of Christ's righteousness 
included a knowledge of the supreme worth of His 
righteouness. Was it worth all Paul paid for it? 
73 



THE MIND OF CHRIST 

He certainly thought so. If his Jewish values when 
estimated with the spiritual realities created a 
debit, how about our material values ? Do we esti- 
mate them as loss in the spiritual transaction? 
Christ's righteousness is worth any price we may 
ever pay for it. To realize its incomparable value 
is to be ready to sacrifice "all things," and ''to 
count them as refuse," if need be, in order to at- 
tain it. In our daily association with the material 
things of a tangible world we think of them as 
being the only real things, while the spiritual reali- 
ties do not seem to be realities but rather fancies. 
But Paul was not ''blinded" by "the god of this 
world." He saw that the things which were going 
to abide were the things of the spirit. It was worth 
more to him, then, to be righteous than to be rich, 
to lose the world than to lose Christ. 

It is pertinent to ask ourselves here whether our 
righteousness is a righteousness of our "own" or 
whether it is Christ's. In other words, is our 
righteousness spiritual or is it merely formal and 
conventional? The words of Paul on Jewish legal 
righteousness contain a stinging rebuke to conven- 
tional types of religion, and a merciless exposure 
of superficial forms of worship. In spite of such 
revelations we sacrifice that which is vital and real 
in religion for the forms and ceremonies with 
which we have adorned it. These adornments were 
doubtless originally invented as a help to the more 

74 



INCITES TO A KNOWLEDGE OF CHRIST 

perfect apprehension of the spiritual. But we have 
let them become a harm. Circumcision in the be- 
ginning had a spiritual significance, and was orig- 
inally intended to keep alive this spiritual rela- 
tion. But the symbol was allowed to supersede the 
spiritual fact which it represented. There is 
always a peril here. Judaism fell into it; and 
Christianity can as easily do it. To do so is to let 
the letter kill the spirit. This is to lose the right- 
eousness of Christ. Where the knowledge of His 
righteousness obtains, the tangible forms of wor- 
ship are transfigured in our minds and hearts by 
the spirit of Christ. To possess this spiritual point 
of view is to know Christ indeed. 

Study XIII — The Mind of Christ incites to a 
knowledge of Christ's sufferings, death and 
resurrection. (3 : 10-11.) 

We have seen that the knowledge of Christ's 
righteousness was fundamental. But it was only 
the beginning. It made the mind of Paul yearn for 
a completer comprehension of the knowledge which 
was in Christ. He wished to understand Christ's 
righteousness in all its implications. Knowledge 
is always progressive. It discloses new fields. It 
creates an aspiration for larger attainments. The 
knowledge of Christ's righteousness revealed to 
Paul a larger knowledge of Christ. It was a knowl- 
edge of His sufferings, death and resurrection. We 
75 



THE MIND OF CHRIST 

have already seen that the knowledge of His 
righteousness was intrinsic, that is, to be experi- 
enced. Likewise the knowledge of His sufferings 
and death and resurrection are to be experienced 
in order to be understood. So he writes, ''That I 
may know Him.'' This knowledge is specifically 
defined as a knowledge of the "power of His res- 
urrection." But this knowledge, it is immediately 
pointed out, is dependent upon a knowledge of 
His sufferings and death. No one can know the 
power of His resurrection unless he has experi- 
enced His sufferings and death — ''That I may 
know Him and the power of His resurrection, and 
the fellowship of His sufferings, becoming con- 
formed unto His death." 

Then the first thing which challenges his mind 
in this growing field of knowledge is an appre- 
hension of His ' ' sufferings. ' ' He calls it a " fellow- 
ship." Christ's sufferings covered the whole range 
of His life. He "suffered being tempted." He 
suffered when He beheld the blindness and the 
evil intent of the Pharisees. He suffered when He 
looked upon the multitudes with compassion. He 
suffered when He viewed the city of Jerusalem and 
said, ' ' Jerusalem ... if thou hadst known. ' ' 
He suffered in Gethsemane and on Calvary. Suf- 
fering was never apart from His life. 

His disciples were unable to enter into the 
"fellowship of His sufferings" until transformed 

76 



INCITES TO A KNOWLEDGE OF CHRIST 

by the power of His resurrection. At the Last 
Supper they did not understand the mystery of 
Christ's sorrow. Much less did they comprehend 
His words about His passion. In the garden they 
were so unapprehensive of the agony of His soul, 
that they were not aroused from the drowsiness 
which overtook their eyes. In the moment when 
He was taken and arrested they did not go with 
Him to suffer with Him. They all but disclaimed 
Him and ''left Him and fled." Even Peter, the 
most reckless and daring of all, ' ' followed Him afar 
off." But how changed was the attitude of these 
diciples after they were touched by the power of 
His resurrection ! They then began to comprehend 
the Scriptures from Moses to the prophets and 
their hearts began to burn with the pulsing of the 
new life. Finally at Pentecost, His disciples, im- 
bued with the baptism of the Spirit, proclaimed the 
message with an absolute abandonment, taking no 
account of consequences ; and Peter who before had 
said when Jesus spoke of His passion, ''Be it far 
from Thee, Lord; this shall never be unto Thee," 
now fearlessly preached the crucifixion as an atone- 
ment for the sins of the world and fastened the 
blame for his Master's death upon his Jewish 
murderers. The disciples had entered into "the 
fellowship of His sufferings" through the power 
of His resurrection. It was then that they began 
to comprehend His mind in the matter of His mis- 
77 



THE MIND OF CHRIST 

sion to the world which made necessary His death 
and resurrection. 

We have * 'fellowship with His sufferings" in 
every struggle which we make against the entrance 
of sin into the life and against its triumph in so- 
ciety. In short, the temptations, the persecutions 
and afflictions, and the weariness of mind and body 
which we experience in the battle with sin, both 
within and without, impart to us a knowledge of 
the sufferings which Christ endured. There is a 
sorrowful Gethsemane and a heavy cross for each 
of us who is true to the aims that characterized the 
mind of Christ. 

The daily sufferings through which we pass on 
His behalf may be spoken of as a daily dying. In 
referring to these in the first letter to the Corinthi- 
ans He wrote, ''I die daily." Through this daily 
dying we daily become * ' conformed to His death. ' ' 
It is evident from Paul's phraseology in this letter 
to the Philippians, that he is speaking of an eth- 
ical, as well as a final death and resurrection. The 
power of the resurrection, then, is to be manifested 
spiritually and ethically. But how is a knowledge 
of it to be obtained in this case ? By a death to sin, 
a death to the world. Just as we die physically 
before we can experience a knowledge of the final 
resurrection, so we must die to sin in order to be 
alive with Christ. This is a conformity to His 
death. We know that if we become ''united with 

78 



INCITES TO A KNOWLEDGE OF CHRIST 

Him in the likeness of His death, we shall be also 
in the likeness of His resurrection. ' ' But have we 
''died with Christ from the rudiments of the 
world?" If so, we can no longer find our life in 
the things of the world. If we have died such 
death we are "raised together with Christ" and 
' ' seek the things which are above. ' ' But if we are 
groveling among the things of the world, is it not 
proof that we have not died ? The mind of Christ 
incites to these things. To suffer and to die with 
Him is to be "raised" in new and progressive 
knowledge, which shall more and more discover for 
us the very mind of Christ. 

It is worth much to us to feel "the power of 
His resurrection" in our daily lives. Just as the 
sufferings and death of Christ were antecedent to 
the miracle of the resurrection, so our conformity 
to the ethical death will bring about a continual 
demonstration of "the power of His resurrection" 
in us. Paul wrote to the Romans, "If the Spirit 
of Him that raised Jesus from the dead dwelleth 
in you. He that raised up Christ from the dead 
shall give life also to your mortal bodies through 
His Spirit that dwelleth in you." Then the same 
power which raised Jesus from the dead is to 
dwell in us, to be at our disposal! With such a 
resource as this can there be any limit to our spirit- 
ual ability ? Our triumph over sin is assured. The 
moral and ethical progress of Christianity in the 
79 



THE MIND OF CHRIST 

world is proof that a force greater than sin has 
been at work. An ancient Greek said that if he 
could find a fulcrum for his lever he could lift the 
world. But we have found the fulcrum in the res- 
urrection of Christ ; for this power has everywhere 
become a powerful lever in the hearts of Christians 
which is lifting the world. This is proof enough 
of the resurrection of Jesus. Had we no historical 
evidence that He was raised, surely we should 
know it through the witness and the indwelling 
power of the Spirit. When one for the first time 
looks upon Westminster Abbey he is apt to be dis- 
appointed in this world-renowned building. As 
he views the walls black with age, and the 
dingy and somber windows with conspicuous leaden 
framework, he is apt to say, ''Well, after all, is 
this Westminster Abbey T' But he has had only 
an outside view of the building. After he has 
entered and seen the beauty of the interior fur- 
nishings and the mellow golden light streaming 
through the windows which now show their beauty 
and exquisite art, and has heard the great organ 
so well described by Washington Irving in the 
''Sketch Book," he is apt to be convinced that 
Westminster Abbey can not be exaggerated. The 
truest way to view the life of Christ is not in its 
external historical phases, but in its inward aspects 
and power. This knowledge incites to a knowledge 
of His sufferings and death and resurrection. To 

80 



INCITES TO A KNOWLEDGE OF CHRIST 

"know Him" is to know Him in all these phases. 
And as these become real in our life, do we have 
the hope that we "may attain unto the (final) res- 
urrection of the dead?" 

Study XIV — The Mind of Christ incites us to a 
knowledge of Christ as a goal of life. (3: 
12-16.) 

The ethical and spiritual resurrection is re- 
garded by Paul as a preparation for the final res- 
urrection to which he hopes at last to attain. The 
moral furnishing which it brings to the life 
through the "power of His resurrection" is not 
the end. It is to make life a means to a larger end. 
It is, in fact, a discipline for the race of life with 
eternal life as a goal. Our daily suffering and 
dying, then, together with the spiritual life which 
it resurrects, is but the strife for the final prize. 

Paul's knowledge of Christ stimulated him to 
greater mental attainments. We have seen how 
he sought to understand more perfectly the nature 
of His righteousness and the meaning of the power 
of the resurrection. Now he presses on in this 
knowledge and seeks to apprehend that for which 
he "was laid hold on by Christ Jesus." In other 
words, he wants to fathom the meaning of eternal 
life which Christ held out as a prize to him when 
He called him. He spares no effort to complete 
the knowledge which began with a knowledge of 

6 81 



THE MIND OF CHRIST 

Christ's righteousness and which since that day 
has become increasingly limitless. 

He uses one of his favorite figures to express 
his meaning. It is the picture of a chariot race. 
The entire passage quivers with energy. He tells 
his readers that he presses on in the race that he 
may grasp the prize, in as much as Christ had 
already grasped him, having this prize in view for 
him. So like the charioteer he pays no attention 
to the things which are behind him, but strains 
forward in the race looking ahead to the goal. 
What a realistic picture ! horses galloping, chariots 
rattling, dust rolling, crowds cheering! He would 
have his readers believe that the Christian race 
is no less real, and that every caution and energy 
necessary in the one is essential in the other. 

The first thing which he suggests is to fix the 
eye upon the goal. Christ as the goal is nothing 
other than eternal life and the infinite knowledge 
which it comprises. That we may enter into this 
knowledge is the reason Christ laid hold on us in 
our conviction and conversion. There can be no 
goal without this. Unless we have been thus se- 
lected by Christ for the race, we shall have no out- 
look toward the infinite knowledge which is the goal 
of this race. If we have laid hold upon the world 
and have loosened the grasp of Christ, then we 
have no goal to speak of. The things which are 
transient and must at last pass away contain the 
82 



INCITES TO A KNOWLEDGE OF CHRIST 

promise of little to those who spend their energy 
in seeking them. The race for these things will in 
the end prove in vain, and the effort spent to gain 
them will be worse than wasted. To lay ' ' hold on ' ' 
Christ, then, is to apprehend the things for which 
* * Christ laid hold on us. " It is to see the goal of a 
knowledge which we have not yet attained, and 
toward which we must make progress through the 
years of our lives. 

In the second place the race is to be run with 
an abandonment. We are to think only of the goal, 
and not of the things which distract. To do so is to 
have the same mind in us which was in Him who 
*4aid hold on us." It is to ''forget the things 
which are behind." That is, we are not to care 
for them or to let them divert us from the goal. 
No man's life has been altogether satisfactory. 
Paul's was not to him. We know ours has not 
been. But we can not help that now. It is better 
to bury the past. It is well for us, however, not 
to forget it. We never can perhaps. But we need 
not let it hinder us now. We can forget it in the 
sense that we shall no longer care for it or be 
anxious about it. Christ took care of our past 
as He did Paul's. That was all canceled when 
He "laid hold on us." Now let us have the same 
mind about it which was in Him when He blotted 
out the handwriting which was against us. Let 
us rejoice that our sin is now behind us, not be- 
83 



THE MIND OF CHRIST 

fore us. He who has not been "laid hoTS on'* 
by Christ can not help but look behind. His old 
sins will trouble his conscience. He will be 
harassed by a life which has not been accounted 
for or rectified. But it is different with those who 
are in the grasp of Christ. Their past is settled. 
It is abandoned. They need look in only one di- 
rection. It is the forward look. Christ beckons 
them "toward the goal unto the prize of the high 
calling of God." 

A third exhortation which the apostle makes is 
to spare no effort in pressing toward the goal. 
Think of several thousand throats in the amphi- 
theater calling wildly to their favorites, and in re- 
sponse to their cries each charioteer straining 
forward over his car, lashing his horses, and urging 
them to the limit of their speed. As one would 
select a favorite to run in the race, so Christ has 
chosen us to run the race of life ; and He urges us 
onward that we may grasp the prize which is eter- 
nal life. Midway in the race course there was a 
pillar on which was inscribed, "spude oneuse" — 
make haste. It was the same as if it said to each 
contestant, " Do n 't relax, do n 't get careless, do n 't 
be presumptive in your confidence ; the race is only 
half over, press on, persevere. ' ' 

The figure before us is one of progressive ad- 
vancement. In accordance with it Paul confesses 
that he had not yet reached the goal — "Not that I 

84 



INCITES TO A KNOWLEDGE OF CHRIST 

have already obtained, or am already made per- 
fect. ' ' Yet he adds, ' ' Let us therefore as many as 
are perfect, be thus minded." What does he mean 
by these apparently opposite statements? Simply 
this, that he was perfect in that he had compre- 
hended the mind of the Master in his purpose for 
which he ''was laid hold on;" and imperfect in 
that he had not fully comprehended the meaning 
of eternal life, the goal toward which he was pro- 
gressing. In other words, he apprehended the pur- 
pose for which Christ grasped him and he availed 
himself of every opportunity to ' ' make good. ' ' So 
he wrote, *'Be thus minded." Whoever under- 
stands why Christ has called him, and what Christ 
would have him do and does his best to do it, is 
''thus minded." To be ''thus minded," then, is 
to seek to attain to a fuller knowledge of what 
Christ is and what Christ's will for us may be. He 
who does this to the best of his ability is as "per- 
fect" as he can be. We shall still make mistakes, 
but if the intent of our mind is true. Cod will over- 
rule these to the glory of His cause. This is what 
Paul had in view when he added, "If in anything 
ye are otherwise minded, this also shall God 
reveal unto you; only, whereunto we have at- 
tained by that same rule let us walk." So the 
principal thing is to have a right attitude toward 
God. It is to apprehend the purpose for which 
Christ has called us, and to bend our mind in the 
85 



THE MIND OF CHRIST * 

direction in which this vision leads us, building 
on the foundation *^whereunto we have attained." 
To such one God will more and more ''reveal" 
Himself. He who walks by this ''same rule" will 
be "perfect, as (his) Heavenly Father is perfect;" 
and willing to do his will, "he shall know of the 
doctrine. ' ' 



86 



PART YI. 

How THE Mind of Christ Reminds Us. 

Study XY — It reminds us to he mindful of our 
walk. (3:17-21; 4:1.) 

In the last verse of the preceding study we 
read, *'By that same rule let us walk." In the 
next verse he adds, ''Walk even as ye have us for 
an example." No figure could have been more 
appropriate than this in the purpose for which it 
was chosen. Christianity is to be lived in the open. 
It has nothing to conceal. It is a "walk" before 
the whole world. It subjects itself to public in- 
spection. It challenges the world to examine it. 
Its disciples, then, need to be mindful as to how 
well it is *' walked." "We know how Christ 
'^walked." **No fault" was found in Him. The 
knowledge of His life reminds us how we ought 
to walk. 

Paul was so conversant with the mind of Christ 
that he felt that his own walk was creditable to the 
life of his Master. He has already written to 
them, **For me to live is Christ." (1:21.) He 
therefore invites his readers to take him and those 
87 



THE MIND OF CHRIST 

who labor with him as an example how they should 
walk. In fact, he exhorts them (as Bishop Light- 
foot suggests) to "vie with one another in imita- 
ting" him, for the word literally means to per- 
form the part of an actor. Moreover, he urges them 
to "mark" (look at attentively) those who "so 
walk." This would of course be necessary if they 
were to perform well their parts as actors. 

Next he suggests a reason for this careful and 
cautious inspection of the true walker. "For 
many walk," he tells them "even weeping" in a 
way that shows them to be "enemies of the cross 
of Christ." Their walk is characterized by strong 
terms — "their God is their belly," they "mind 
earthly things." It would appear from this that 
there were some among the early Christians who 
were trying to escape the hardships and the self- 
denials of the Christian life by following a course 
of easy indulgence and lawless living. This anti- 
nomian tendency was fatal to everything which the 
cross signified. 

Examining Paul's words, we may classify the 
enemies of the cross as three in number. First, 
they are enemies who shirk the responsibilities and 
the burdens which the cross may bring. To make 
the Christian life mean no more than a formal ac- 
ceptance of Christianity coupled with an easy and 
pleasurable indulgence, is to become a veritable 
enemy of the cross. What was the mind of Christ 

88 



HOW THE MIND OF CHRIST REMINDS US 

on this subject? Then said Jesus unto His disci- 
ples, *'If any man would come after Me, let him 
deny himself, and take up his cross, and follow 
Me. For whosoever would save his life shall lose 
it; and whosoever shall lose his life for My sake 
shall find it." The knowledge of His teaching, 
then, reminds us that the old life is to be re- 
nounced, the pain of separation to be endured, the 
suffering of contest to be cheerfully borne, and the 
work of discipline to be persisted in. This is no 
easy labor. All of it is included in one word — the 
cross. This is the pivot on which the whole 
Christian life turns. He who avoids it is an enemy 
to the cross and untrue to the very mind of Christ. 
Second, we become enemies through our self- 
indulgence which prevents sacrifice in the interests 
of the cross. The ideals of Christianity furnish 
many with a certain intellectual and emotional in- 
terest who will not commit themselves to its pro- 
gram so that it really costs them anything. How 
genuine sacrifice and self-denial are so little known 
to a large number of Christians is enough to make 
Christ's disciples join Paul in his ''weeping." 
His strong words against these enemies — ''whose 
God is their belly, who mind earthly things" — are 
strangely appropriate to our own times. "When we 
remember that there are many who know nothing 
of self-denial, who never deprive themselves of any 
luxuries they can buy, or forego any indulgence 
89 



THE MIND OF CHRIST 

upon which they have set their hearts, we see how 
well Paul's words suit our own generation. 

Christ's thought about cross-bearing was not 
simply a denial of something to ourselves, but the 
denial of ''self— ''let him deny himself.'' This 
is more than abstaining from a luxury or fore- 
going an indulgence. It is the renunciation of 
ourselves so that Christ henceforth has the right 
of way in our lives. It is the subjection of our 
wills to His sovereign will, the harmonizing of our 
minds with His supreme and masterful mind. It 
is, in fact, the elimination of self to that degree 
that our whole life is to be ordered in the interests 
of glorifying the Master. Anything less than this 
is an intrusion of self and enmity to the cross. 

Third, worldy-mindedness is hostile to the cross. 
How many are so conversant with every fashion 
of the world and so utterly dumb in the things of 
the Spirit ! They know the latest cheap novels, the 
most recent plays, the names of all the superficial 
writers and actors of the day, and all the happen- 
ings of the sporting world. Nothing of worldly 
events escapes their minds. They are familiar with 
every phase of frivolous, worldly life. A wide- 
awake, worldly mind and a feeble, dormant, spirit- 
ual mind enlist us in the class of the enemies of the 
cross. We are unworthy to be His disciples if we 
"mind earthly things." To find our chief delight 
in conformity to the things of the world is to 

90 



HOW THE MIND OF CHRIST REMINDS US 

*' glory" in them. And such glorying Paul tells 
his readers is ''their shame." But how different 
was it with Paul who found his chief delight in 
the impositions of the cross — *'Be it far from me 
to glory, save in the cross of our Lord Jesus Christ, 
through which the world hath been crucified unto 
me, and I unto the world." To know the mind of 
our Lord on these things is to be reminded of our 
walk. 

Next in order he contrasts their life with the 
life of those who ''mind earthly things." Theirs 
is a "citizenship" which has its ideals "in 
heaven." It is not for this life alone. It is also 
for the age when the Lord "shall fashion anew the 
body of our humiliation." As the enemies of the 
cross made the body their "god," he makes it 
clear that the life in the flesh is not an end, but 
only a means of gaining the goal of the heavenly 
life. The life in the flesh is not to him a * * god ' ' to 
be served, but is instead an embarrassing "humilia- 
tion." He found the body subject to temptation, 
an instrument of sin, susceptible to disease, decay 
and death, and a drag on the soul's lofty aspira- 
tions. For these reasons finding the body hum- 
bling and embarrassing, he longed for the time 
when he might be "conformed to the body of his 
(Lord's) glory," so that the spiritual mind in him 
might have a spiritual body perfectly adapted to 
its needs. 

91 



THE MIND OF CHRIST 

The heavenly citizenship is perfect in its walk. 
Its final establishment is spoken of as a "working 
whereby he is able to subject all things unto him- 
self." This word "subject" literally means to 
"marshal." The harmony of the eternal King- 
dom, then, is preserved by all the citizens being 
marshaled in a perfect walk. That thought of the 
heavenly citizenship with its ideals brings to us 
present duties. We must walk here worthy of the 
citizenship which is finally to be ours. Even now, 
then, we are marshaled by Christ's master mind 
which commands us in the duties and responsibili- 
ties we should bear. This thought of what our 
citizenship is to be, defines what it now is. We 
know this life is not the end. It is a transient 
abode in our journeying to the heavenly city. But 
while we are here we must walk worthily of those 
who are entitled to a citizenship there. This is con- 
sistent with the thought of Jesus, who prayed, "I 
pray not that thou shouldest take them from the 
world, but that thou shouldest keep them from the 
evil one. ' ' 

Although Jesus said, "My Kingdom is not of 
this world," we know it was in His mind that His 
Kingdom had everything to do with this world; 
that men were not to dream away the present life 
in the interests of the future. An apprehension 
of the true significance of this heavenly "citizen- 
ship" ought to increase our interest in the pres- 

92 



HOW THE MIND OF CHRIST REMINDS US 

ent and make us more ready to deal with its prob- 
lems. This certainly is the effect which it had upon 
Paul. It is the very connection which he evidently 
has in mind when he exhorts them in the next 
paragraph to ' ' stand fast in the Lord. ' ' He knew 
that they w^ould encounter dangers and difficulties 
in the earthly walk. To picture these vividly to 
their minds he brings before them again the amphi- 
theater with its bloody contests in which rare 
courage was required on the part of combatants to 
* ' stand fast. ' ' Just as in chapter 1 : 27, he urged 
them to ''stand fast" in the performance of their 
duties as citizens, so now he urges them again not 
to waver, but to walk courageously and steadfastly 
amid threatening dangers in a way worthy of the 
eternal citizenship. Does not the mind of Christ 
remind us of our "walk" in this regard? He 
maintained the straightness of His course, "did no 
sin" and "also suffered for us, leaving us the ex- 
ample that we should follow His steps." 

Study XVI — The Mind of Christ reminds us that 
we are to he like-minded with Him in our dif- 
ferences. (4:2-3.) 

It would seem that the factional strife in the 
Philippian Church had given Paul no little anxiety. 
And realizing that his letter is coming to a close, 
he feels moved to say some things which all the 
while he has doubtless had in his mind to say. 
93 



THE MIND OF CHRIST 

Once before when lie referred to this dissimulation 
(2:1-5) he discreetly avoided introducing any 
personalities. It is significant also that in chapter 
1:4, 7, 8, he stresses the word ' ' all. ' ' The way 
in which he treated the whole affair on general 
spiritual principles could give offense to neither 
party. But this was only his tactful way of pre- 
paring his readers for what he is now about to say. 
He is ready to mention the names of the opposing 
factions that perchance this singling out may 
shame them out of their wrangling. 

This personal reference gives us some light on 
the trouble. The names mentioned — ' * Euodias and 
Syntyche" — indicate that it was a strife between 
two women. The social position of women in 
Macedonia was higher than almost anywhere else 
in the world. She was not a chattel here as she 
was in some other countries. Her position was not 
servile. Her independence was recognized. In 
Macedonia she could hold property. Not infre- 
quently honorable members of her sex were com- 
memorated in public monuments. In accordance 
with this attitude, women were given greater free- 
dom in the Churches here than elsewhere. She 
was not required to take a back seat, or to *'keep 
silence in the Churches. ' ' We know from the Acts 
of the Apostles that the gospel was preached openly 
to the women here, (Acts 16:13) that one Lydia 
became the first European convert, (16:14) and 

94 



HOW THE MIND OF CHRIST REMINDS US 

that not a few of the ''chief women" of Macedonia 
became converts to Christ and workers in His 
cause. (17:4-12.) Naturally enough the free 
and independent spirit of these women might lead 
them into altercations upon questions of religion. 
This proved to be the case. The strife had evi- 
dently assumed aggravated proportions as would 
appear from Paul's repeated references to it, and 
also by his effort, in this instance, to engage the co- 
operation of others to bring it to an end. 

The letter does not enlighten us in the matters 
which were the cause of the dispute, whether of 
doctrine, polity or personal preferment. For this 
reason we may assume that the points at issue were 
of little significance. Otherwise Paul would have 
taken sides and pointed out which one was in the 
right. It was all the worse if there was really 
nothing vital in that about which they were quar- 
reling. It was the more discreditable to them if 
the strife was kept alive by the littleness and 
peevishness of their minds. 

It matters little what may be at the bottom of 
our divisions. It yet remains that they are wrong. 
It is a sign of intolerance and stubbornness in us 
when our differences become so marked and acri- 
monious that our friends have to intervene. There 
will always be differences of opinion as to doc- 
trines and polities and the fitness of leaders. But 
it is to our discredit if we take such things so 
95 



THE MIND OF CHRIST 

seriously as to permit them to disrupt our ami- 
cable relations and breed dissension in our 
Churches. The plea which Paul makes ought to 
cause us to halt in our headstrong quarrels, as we 
may believe it made the members of these factions 
in the Philippian Church. This is the apostle's 
plea, "Be of the same mind in the Lord." To have 
the spirit of love and of service which was in the 
mind of our Master is the important thing. If 
Euodias and Syntyche had thought of their agree- 
ment with Christ more than of the differences be- 
tween themselves, they would not have left the 
shameful spectacle of a quarrel to be discussed and 
commented on by the Christian world in the ages 
to come. 

Through their dissimulation these women dis- 
integrated their usefulness. They had "labored 
with (him) in the gospel, with Clement also, and 
the rest of his fellow- workers whose names" were 
"in the book of life." So these women had been 
actively engaged with Paul in the work of the 
Kingdom. His estimate of their labors is indicated 
by the strong figure which he uses: for the word 
translated "labored" means to "strive as ath- 
letes." What a pity that such strenuosity of 
which these women were capable should be ex- 
pended upon each other! No wonder Paul was 
anxious that they should be reconciled. 

It is useless to speculate as to the identity of 
96 



HOW THE MIND OF CHRIST REMINDS US 

this ''yoke-fellow" and of ''Clement" to whom 
Paul assigned the ministry of reconciliation. It is 
fortunate that there were in the Church such to 
whom Paul could appeal in this crisis, and who 
could show forth the mind of Christ in such mat- 
ters. What was the mind of Jesus in this? His 
own words in the Sermon on the Mount reveal it to 
us, "Blessed are the peacemakers, for they shall 
be called the sons of God." Yes, these peace- 
makers were the sons of God, for Paul adds their 
"names are in the book of life." When these 
peacemakers read to the disputants the words of 
Paul, "Be of the same mind in the Lord," they 
could also have shown what was the mind of Jesus 
by quoting His very words ; for it may be assumed 
that the "logia" of Jesus were pretty well known 
in the early Church, if not by this time a written 
record. These are His very words, "If therefore 
thou art offering thy gift at the altar, and there 
rememberest that thy brother hath aught against 
thee, leave there thy gift before the altar, and go 
thy way, first be reconciled to thy brother, and then 
come and offer thy gift." And He also taught us 
to pray, "Forgive us our debts as we forgive our 
debtors." So these women, because they were not 
like-minded with Christ in their differences, were 
misdirecting their energies and dissipating their 
usefulness. Moreover, in their unwillingless to for- 
give and be reconciled to one another it would 
7 97 



THE MIND OF CHRIST 

seem that their names were not written "in the 
book of life." He does not openly say so, but he 
leaves us with this inference when he significantly 
adds that the names of these peacemakers and the 
rest of his "fellow- workers" were "in the book of 
life." The "book of life!" Is our name written 
there? Not unless we are "of the same mind in 
the Lord." 

Study XVII — The Mind of Christ reminds us to he 
peaceful and serene in thought. (4: 4-7.) 

For the eleventh time in the epistle Paul speaks 
of joy. This burst of exuberance is to occur once 
more ere he has finished. In this instance his ex- 
pression of joy may mean that he would have no 
cloud of gloom to fall over them because of their 
differences. They had every reason for joy. It is 
significant also that in chapter 3:1, he records the 
expression "Rejoice in the Lord" just as he is 
about to make mention of their factions. There 
can be no joy where contentions prevail. These are 
fatal to a happy fellowship. 

Now he pleads that their factions may be ended 
through their "forbearance." The root meaning 
of the word is "reasonable," and the marginal 
reading, "gentleness." Both ideas are contained 
in the word. If we possessed at all times these 
two elements, a selfish and contumacious spirit 
would never manifest itself in us. He appeals to 

98 



HOW THE MIND OF CHRIST REMINDS US 

them not only through their reasonableness, but 
also on the ground of the anticipated coming of 
the Lord, ''The Lord is at hand." To remind 
them that their Lord was coming again would be 
to remind them of His mind in the matter of ' ' for- 
bearance." What was His mind in this? We 
know His gentleness was pictured in the Scriptures 
by a quotation from one of the prophecies, 

" A bruised reed shall He not break. 
And smoking flax shall He not quench." 

We also know how He refused to be drawn into 
contentions and that ' ' when He was reviled, reviled 
not again ; when He suffered, threatened not. ' ' A 
story is told of two Scotchmen who fell into a 
dispute about their kirks. They lived in a double 
house, one in each end. This discussion was so 
spirited that they parted in anger, and after- 
wards refused to speak to each other. One day 
sometime afterward as they were thatching the 
roof of the house, on opposite sides, they reached 
the top at the same time and met each other face 
to face. What could they do? They could not 
flee. So one said to the other, '*It was very fool- 
ish for us to quarrel about our kirks. It strikes 
me that it is with the kirk as it is with this house. 
Ye are working on one side and I on the other, 
and if we only do our work we shall meet at the 
top." It is true as Frances Willard used to say, 
*' Christianity means together," If we hope to be 
99 



THE MIND OF CHRIST 

together when our Lord comes, then it behooves 
us to be of the '^same mind" with Him now, lest 
He may **be at hand." 

This appeal to reasonable *' forbearance " 
prompted the more general statement, ' ' In nothing 
be anxious." They had had anxious thoughts 
about the unimportant matters which led to their 
dissensions. But it occurs to him to counsel them 
not only to be not anxious about such things, but 
to be anxious about nothing whatsoever. This 
shows how well Paul had comprehended the mind 
of Christ who said, ''Therefore I say unto you, 
Be not anxious for your life, what ye shall eat, or 
what ye shall drink; nor yet for your body, what 
ye shall put on. Is not the life more than the food, 
and the body than the raiment ? Behold the birds 
of the heaven, that they sow not, neither do they 
reap, nor gather into barns; and your Heavenly 
Father feedeth them. Are not ye of much more 
value than they?" 

This is the point of view which we so much 
need. How many lives are brought into ruin be- 
cause of unbelief in the Father's providence. We 
seem to doubt His continued care over us. Be- 
cause of this we borrow trouble for the morrow, 
and these anxious thoughts bring our minds and 
bodies into wreck. How many have gone to speedy 
graves, and what is worse, into the mad-house, 
while still others have brought life to a tragic end 
100 



HOW THE MIND OF CHRIST REMINDS US 

by their own hand because they did not possess the 
mind of their Lord. Alienists tell us that insanity 
is increasing. Sanitariums for nervous disorders 
we know to be crowded. Everywhere it is appar- 
ent that our modern life with its anxious strain is 
fast developing a neurotic temperament. Here are 
some of the nervous diseases of modern medical 
science — neurasthenia, hysteria, melancholia, cho- 
rea, mania. Worcester tells in "Religion and 
Medicine'' of a certain woman recounting the 
awful torture accompanying such diseases who 
said to her physician, "Who could guess that the 
mind had so many doors leading into hell ? ' ' Says 
Worcester, ''1 would rather break my thigh and be 
infected with tuberculosis than endure for thirty 
days even sub-acute melancholia and insomnia, 
for I know that in the former case I should suffer 
less and recover my health sooner. ' ' Can any one 
doubt that the anxious and foreboding thoughts 
which are the original cause of nervous disorders, 
are fraught with perilous harm? 

But Paul found the panacea for this ill. Christ 
was the cure. This is His prescription, "In 
everything by prayer and supplication with thanks- 
giving let your requests be made known unto God. 
And the peace which passeth all understanding 
shall guard your hearts and thoughts in Christ 
Jesus." A study of our Lord's habit of prayer 
shows us His mind in this. This was doubtless the 
101 



THE MIND OF CHRIST 

secret of the calmness and equanimity of His un- 
perturbed spirit. His legacy to His disciples was, 
''My peace I give unto you." What we need in 
this life of ceaseless and increasing strain is 
peace. Paul tells us that prayer will secure it for 
us. Nothing will sooner soothe the troubled spirit 
and calm the turbulent mind. Prof. William 
James says: ''The sovereign cure for worry is 
religious faith. The turbulent billows of the fret- 
ful surface leave the deep parts of the ocean un- 
disturbed, and to him who has a hold of vaster and 
more permanent realities, the hourly vicissitudes of 
his personal destiny seem relatively insignificant 
things.'* (Talks with teachers on Psychology.) 

It is then through the suggestion of prayer and 
faith that peace is ushered in. This is the same 
as to say that so long as one keeps himself in an 
atmosphere of religious peaceableness there can be 
no such thing as anxiety and the nervous disorders 
which it breeds. This "peace of God" we are told 
"passeth all understanding." That is, it excels 
the ability of the reason to relieve anxiety. Reason- 
able suggestion may help much, but it can not 
surpass prayer in its ability to secure inward 
peace. To carry out the figure which Paul uses, 
prayer establishes peace as a "guard" over our 
"hearts" and "thoughts." It is a military figure 
which he has in his mind. It reads literally "to 
mount guard. ' ' Peace is thought of as the sentinel 
102 



HOW THE MIND OF CHRIST REMINDS US 

which patrols the heart and the mind to keep 
away such pernicious enemies as anxious thoughts 
and the nervous afflictions which grow out of them. 
The best way then to ''be anxious for nothing" is 
by prayer ' ' in everything. ' ' The words ' ' anxious ' ' 
and ''everything" occupy emphatic positions in 
the Greek text. We are to be anxious about 
nothing, no matter what it is ; and we are to take 
everything to God in prayer. No one has given a 
better paraphrase of the passage than Dr. William 
Arnott, of Scottish fame, "Be anxious for no-thing. 
Be prayerful for every-thing. Be thankful for 
any-thing. ' ' 

Study XVIII — The Mind of Christ reminds us to 
spiritualize all our thinldng. (4:8-9.) 
Paul supplements his negative exhortation 
about anxious thinking with a positive injunction 
to right thinking. The mind preoccupied with the 
things which make for inward peace is not apt 
to be harassed with worldly cares. If the mind is 
concentrated upon the pure, the noble, and the 
beautiful, it can give no place to that which is 
unworthy. This is the best plan for all our mental 
processes. It is being tried to considerable extent 
in our modern life in the form of the power of 
"suggestion." In fact, a hybrid-religious cult has 
been built upon this idea. According to its creed 
" suggestioij " dissipates without exception our 
103 



THE MIND OF CHRIST 

mental and bodily ills. No one can doubt the thera- 
peutic value of "suggestion." It has long been 
known to the medical world. Eminent men of 
this profession wrote of its value before this re- 
ligious cult was born. But ** suggestion " has its 
limits. While the mind has an influence over the 
body it must not therefore be assumed that all 
bodily ills may find relief through our mere think- 
ing. Least of all should it be assumed that our 
bodily ills have no objective existence, that they 
are due altogether to our thinking; that is to say, 
are mere fancies of '^ mortal belief." 

Life is not a delusion, although more or less in- 
volved in mystery. The objective world which 
stimulates our thinking is very real. But there 
are realities other than the material universe. 
There is something more to life than the mere com- 
binations of physical elements. The things of the 
mental world are real. Otherwise we could take 
no account of the material. Likewise the things 
of the spirit world are real, although not appre- 
hended by the physical senses. These are to oc- 
cupy a large place in our thinking. In fact, they 
are to be given a transcendent place in our 
thoughts; or as Paul pictorially expresses it, they 
are to ''mount guard" over the ideas which enter 
the mind through our physical tracts. In ac- 
cordance with this thought Paul suggests that our 
thinking be spiritualized. The word *' think" 
104 



HOW THE MIND OF CHRIST REMINDS US 

which he uses means to take account of; that is, 
to use care in order to discover the true value of 
things. This power to form a discriminate judg- 
ment is the most distinctive thing about our nature. 
It differentiates us from the animal world. Lotze 
has shown that man is outmatched by the animal 
in all his senses. The lion is stronger, the deer 
swifter, the eagle of keener sight, the hare of more 
sensitive hearing. But man has gained the sover- 
eignty over all of these by his ability to think. By 
applying this power to mechanics he has outdone 
the strength of the king of beasts. By applying 
it to invention he has outstripped the swiftest 
animals in his speed across land and sea, and sur- 
passed their keener sense of vision and hearing 
with the telescope and the telephone. The history 
of man's civilization is the history of the power of 
human thought. 

But there is yet a greater difference between 
animal and human life. It is the ability of man 
to spiritualize his thinking. The first difference 
designates us as *'man." The second defines our 
** manhood." It is this distinctive element in hu- 
man nature which Emerson emphasizes when he 
speaks of **man thinking;" not man, the victim of 
society, a mere thinker, or still worse, the parrot 
of other men's thinking" — but man thinking ^'in 
his heart," with all his inward forces, conscience, 
will, and emotion; so that his outward life is but 
105 



THE MIND OF CHRIST 

the indivisible echo of his inward thoughts and 
feeling. It is this side of man's nature which 
Paul has in mind when he suggests the following 
six subjects for spiritual reflection. 

The first of these is, ** Whatsoever things are 
true.'* The word means truth in its widest sense. 
Carlyle said: ** Truly a thinking man is the worst 
enemy the Prince of Darkness can have." Christ's 
whole aim was to get at the truth. He spared no 
traditions, customs, or prejudices that might con- 
ceal it. He tore off the mask of all conventions that 
kept it hidden and brought it forth into the open. 
Christ stood for an open mind, for the right of in- 
dependent thinking. He laid down no scholastic 
scheme to be followed in the letter. He only af- 
firmed, **I am the Way, the Truth, and the Life." 

The second theme for contemplation is, * 'What- 
soever things are honorable." "Reverend" is a 
better translation. It has reference to the things 
which truth reveals. These are worthy of our re- 
verence and moral approbation. Truth is not to 
be treated flippantly. It is only a frivolous and 
superficial mind which has no deep reverence for 
truth. The root meaning of the word "honorable" 
is "worship." So we are to bow with devout heads 
at the shrine of truth, giving it our deepest and 
most sincere homage. Did Christ ever speak frivo- 
lously of truth ? Did He ever jest about things so 
sacred ? 

106 



HOW THE MIND OF CHRIST REMINDS US 

A third subject for thought is, ''Whatsoever 
things are just.'* This word is defined by Thayer 
(Lexicon of the New Testament) as ''righteous, one 
w^ho is as he ought to be;" and by Lightfoot as 
* ' righteous, not simply just. " It is derived from a 
word meaning "right." Truth creates a condition 
of righteousness. This is its end. It can not be di- 
vorced from righteousness. He who is righteous 
will be "just." The injustice which the prophets 
rebuked in Israel was due to an unrighteous condi- 
tion of heart and life. Jesus said, "Except your 
righteousness shall exceed the righteousness of the 
scribes and Pharisees, ye shall in no wise enter into 
the Kingdom of heaven. ' ' All true justice is born 
out of a righteous heart. 

Fourth "Whatsoever things are pure." What 
is meant is the life which stands in the midst of 
evil and is not contaminated by it. Jesus expressed 
His mind on this when He said, "Blessed are the 
pure in heart, for they shall see God." 

Fifth, "Whatsoever things are lovely." This 
word is derived from the verb to love. It has ref- 
erence to whatever excites our love, or whatever is 
acceptable, amiable and pleasing. The English 
word "admire" is a feeble translation of what is 
meant. We feel attached to the things which ap- 
peal to our admiration or excite our delight. We 
know how Jesus found exclusive delight in the 
things of the Spirit. These are the truly "lovely" 
107 



THE MIND OF CHRIST 

things, the things worthy of our supreme attention. 
They should have such a large place in our think- 
ing that we should ever feel drawn to them. 

Sixth, ''Whatsoever things are of good report." 
The literal translation is, "Whatsoever sounds well, 
or savors of good speaking." This is better food 
for thought than every slanderous and unreliable 
tale. If we put the best construction on things, and 
do not think suspiciously of every man, our think- 
ing will be of a higher order. *' Judge not, that ye 
be not judged," said Jesus. The word ''euphem- 
ism" is derived from this word. *'It is a figure 
of speech in rhetoric by which a word or phrase 
more agreeable to and less offensive is substituted 
for one more accurately expressive of what it 
meant. ' ' ( Standard Dictionary. ) It originated in 
the practice of the Greeks referring to the evil ele- 
ments in their gods with gracious words in the 
desire to secure their good will. For example, the 
Furies were called "eumenides" — gracious. The 
word "gracious" is given as the alternative in the 
margin of the American Revised Version. 

Finally he adds, ' ' If there be any virtue, and if 
there be any praise, think on these things." If 
these things are worthy of any excellence and any 
commendation think upon them. Could we think 
of Jesus singing a ribald song, or telling an un- 
clean story, or using slang with a reckless abandon ? 
He was never vulgar or coarse. His thinking be- 

108 



HOW THE MIND OF CHRIST REMINDS US 

trayed the '^gracious'' refinement of His mind. 
His example reminds us how we should spiritualize 
all our thinking. 

Study XIX — The Mind of Christ reminds us to he 
thoughtful of our brother's need. (4:10-20.) 
Their thinking has been upon objects altogether 
** honorable," as he is now about to show. They 
were so anxious to have the gospel furthered that 
they ministered to Paul's necessities from time to 
time. They wanted the things which were ' ' pure ' ' 
and ''lovely" and "of good report" to be known 
to all the world. This was the only Church which 
had given Paul financial aid. Once and again they 
had ministered to him in Thessalonica, and in 
Corinth also. Now they had sent Epaphroditus to 
Rome with an abundance for his needs, so that 
he writes, ''I have all things, and abound; I am 
filled." He calls this last gift ''an odor of a 
sweet smell, a sacrifice acceptable, well pleasing to 
God." It is a reference to the pleasant odor of con- 
sumed meats in the sacrifice, which scent was pre- 
sumed to be pleasing to the gods. Likewise he tells 
them that their gift was "acceptable" and "well- 
pleasing to God." He is so grateful for their in- 
terest in Him and the substantial way they had 
of proving it that for the tenth time he bursts into 
exclamations of joy, saying, "I rejoice in the 
Lord greatly, that now at length ye have revived 
109 



THE MIND OF CHRIST 

your thought of me ; wherein ye did take thought, 
but ye lacked opportunity." He compares their 
generosity to the beautiful burst of spring ; for the 
passage just quoted reads literally, ' ' Your thought 
of me germinated afresh, or bloomed anew." His 
language indicates that something had hindered 
them from helping him and that he had not re- 
ceived any aid from them until ''at length" this 
last gift was brought by Epaphroditus. It is not 
improbable that it was the winter weather which 
hindered the sending of their gift. But as soon as 
spring opened, then came Epaphroditus with their 
benevolence, "blooming anew." He would not 
have them believe that he is reproaching them for 
their tardiness. He knew they had been thinking 
about him all the time, but that they "lacked op- 
portunity" to minister to his need. 

Likewise all of our benevolence is an evidence 
that we are thinking of others and wish to minister 
to their need according to our ability. If on the 
other hand we are closefisted and do not flower 
out into a beautiful generosity, it is proof enough 
that we have no root in us. 

Paul would not have them believe that he is 
soliciting further gifts when he tells them "at 
length" their thought for him was revived. For 
he immediately affirms that he had "learned in 
whatsoever state" he was "therein to be content." 
He knew "how to be abased, and — ^how to abound; 

110 



HOW THE MIND OF CHRIST REMINDS US 

in everything and in all things" he had "learned 
the secret both to be filled and to be hungry, both 
to abound and to be in want." The word 
"learned" is suggestive in its literal translation 
which reads "initiated." It is a reference to the 
initiatory rites of the pagan mysteries. If any 
one had ever been "initiated" in the persecutions 
and afflictions of Christian service, Paul certainly 
had. And the strangest part of it all is into "what- 
soever state" he happened to be initiated, he was 
' ' therein — content. ' ' He did not mean that he was 
satisfied. The word * ^ content ' ^ really means * ' self- 
sufficient. ' ' It would have to be a man with much 
less ambition than Paul to be "content" in some 
situations in which he found himself. He was 
never content in a situation unfavorable either to 
himself or the gospel. He simply accommodated 
himself to adverse conditions of life and suffered 
them with fortitude until his energetic nature could 
lift him out of them. To make the most of every 
situation which he did, is quite a different thing 
from being ' ' content ' ' in it. 

The New Testament does not preach content- 
ment of any kind in the sense of "satisfaction." 
The entire gospel tends to make us dissatisfied. 
This is right. To become dissatisfied with our- 
selves and our attainments is the only condition of 
progress. For example, the ignorant are the only 
ones who are satisfied with their intellectual at- 
111 



THE MIND OF CHRIST 

tainments. In like manner it is no true spiritual- 
ity which desires to remain as it is. 

Paul's words on this subject have been twisted 
into an argument against the acquisition of riches. 
But strange as it may seem, it is an argument for 
the very thing which it has been supposed to for- 
bid. Riches in themselves are not an evil. They 
are a powerful instrument for good. To teach 
men to remain in poverty and that it is wrong to 
desire to make riches would be to teach a doctrine 
fraught with perilous harm. It would encourage 
a vagrancy that in the end would dissolve an enter- 
prising society. The true teaching is that money is 
a talent to be used in the interest of others ; that its 
use is to be a proof of our thoughtfulness for them. 
Let men who are in the money-making business 
make all they can and as fast as they can. But let 
them who have this talent know that they must 
exercise it honestly and honorably, guarding 
against the temptations which it brings and bearing 
the responsibilities which it incurs. Let them 
know, then, that it is for use, not abuse; that it 
is to be a means, not a master; a servant, not a 
sovereign. Poverty had no bewitching attractions 
for Paul. He tells the Philippians so. While 
he made the most of the poverty situation, he lets 
them know that he is glad enough to ^'have all 
things and abound" and to be ** filled." Poverty, 
too, has its temptations ; and all men are not suffi- 

112 



HOW THE MIND OF CHRIST REMINDS US 

cient for its trials. The most dangerous beasts in 
society have their lairs in its wretched haunts. 

But Paul was self-sufficient, yielding neither to 
the temptations of poverty nor of plenty. What 
w^as the secret of it ? Will he divulge to the Phil- 
ippians this secret which he discovered through 
his initiation into these things? Yes, he is going 
to tell it and this is it, ''I can do all things in 
Him that strengtheneth me." This ability which 
came through Christ enabled him to bear the hard- 
ships of want and to overcome the peril of abun- 
dance. His confident assertion of his ability can not 
be regarded as a presumption. It was, in fact, a 
qualified assertion. It was an ability acquired 
'* through Christ." In all life our ability is largely 
acquired through outside sources. Herbert 
Spencer has told us that 'Whatever amount of 
power an organism expends in any shape is the 
correlate and equivalent of a power that was taken 
into it from without. ' ' A plant contains about one- 
half of that which is essential to its existence. The 
other half is contained in the enviroment. It 
drinks the water and moisture in the soil and feeds 
upon the fertility of the ground. The air and the 
sun are also made to contribute to its growth. 
Whatever fruit it bears comes from strength ac- 
quired from outside sources. In the same way Paul 
absorbed his spiritual environment which was 
Christ, and felt that his ability was as strong as the 

8 113 



THE MIND OF CHRIST 

environment which sustained his life. The word 
**strengtheneth" carries out this figure inasmuch 
as it means **infuseth strength." Christ was all 
powerful, Paul knew, and with His strength in- 
fused into him, he felt that in all confidence he 
could say, **I can do all things in Him that 
strengtheneth me." Christ was self-sufficient. In 
His temptation the wealth of the world was laid at 
His feet. Poverty was His lot all through His life. 
But in whatever state He was, therein He was self- 
sufficient. That is, neither the one nor the other 
was permitted to thwart Him from His purpose in 
the world or to work injury to His character. His 
mind was in Paul, when Paul through Him be- 
came sufficient for all things. And His mind was 
also in the Philippian Christians when they min- 
istered to Paul as he was bravely endeavoring to 
be ** self-sufficient" in adverse circumstances. 

Finally, he reminds them of the reward of true 
thoughtfulness for each other's need — **My God 
shall supply every need of yours according to His 
riches in glory." We can not purchase God's 
favor, to be sure. Paul would have been the last 
person to have advocated this. But he could say 
in all confidence that true benevolence expended 
with a true desire to help another did not escape 
the Father's notice. This was the mind of Jesus, 
for He said, ** Whosoever shall give you a cup of 
water to drink, because ye are Christ's, verily I 
IM 



HOW THE MIND OF CHRIST REMINDS US 

say unto you, he shall in no wise lose his re- 
ward." Again, Jesus showed that true benevo- 
lence would be rewarded when He said, *'For I 
was hungry, and ye gave Me to eat ; I was thirsty, 
and ye gave Me drink; I was a stranger, and ye 
took Me in; naked, and ye clothed Me.'' In this 
same chapter Jesus also reminds us of the mis- 
fortune which may overtake us lest we should 
forget. Do we forget? Or are we making such 
good use of our substance that our lives are truly 
benevolent, showing forth the very mind of our 
Lord. 

Study XX — The Mind of Christ reminds us to re- 
member our universal brotherhood, (4: 21-23.) 
Paul's salutations are not the least interesting 
parts of his epistles. They may seem common- 
place to us in their similarity; but no other ex- 
pressions of Paul better set forth the mind of 
Christ. He mentions no individuals in this saluta- 
tion. The words *' brethren" and *' saints" are 
made to include his fellow-workers and members of 
the Philippian Church. However, he makes one 
specification. Among the *' saints" he designates 
them **that are of Caesar's household." These 
were entitled to special mention. It was significant 
that the gospel had penetrated into the palace 
quarters. It meant something for one in Caesar's 
household to take a stand for righteousness. It 
115 



THE MIND OF CHRIST 

was the reign of Nero. We know from sober 
history how profligacy riotously reigned here. To 
be righteous amid all the vileness and license that 
characterized Nero's household was deserving of 
special commendation. Daniel in the court of 
Babylon and Nehemiah in the Persian palace kept 
their consciences pure; and so did the "saints in 
Caesar's household." 

It is probable that the majority of Christians 
in this household were of the lower class. Bishop 
Lightfoot says, "Least of all are we encouraged 
to assume that they were persons of great influ- 
ence or rank." It was an immense household. 
Lightfoot gives a list of forty-nine offices which he 
says is a "very incomplete list" and which "sug- 
gests a minute subdivision of offices." While it 
is interesting to speculate about "Caesar's house- 
hold" and to think of some of noble rank being 
allied with the Christian cause, it is more profitable 
to get the real lesson which the salutation seems 
to teach. 

The great lesson which it teaches is that Chris- 
tianity is a universal brotherhood. "Saints of 
Caesar's household" indicate the cosmopolitan 
character of the gospel. The palace service com- 
prised many slaves as well as f reedmen. Here these 
are linked together in the fellowship of a Christian 
brotherhood. Slaves and freedmen belonging to 
the same Church ? Even so. We know from other 

116 



HOW THE MIND OF CHRIST REMINDS US 

epistles of Paul that he received slaves into the 
Church. His letter to Philemon, for example, is an 
urgent request that Philemon receive the fugitive 
slave Onesimus as a Christian brother. The words 
of Jesus on love remind us that Paul's exhorta- 
tion was in the spirit of Christ. If we keep the 
''new commandment — that ye love one another," 
then shall we remember that all men whosoever 
they may be, are entitled to belong to the Christian 
brotherhood. 

A study of the names which Paul from time to 
time mentions in his salutations indicates that 
Jews, Greeks, Romans, in short, members of all 
races were gathered into the Christian brotherhood. 
The ends of the earth came together in the Roman 
Empire. This made it possible for men of every 
clime to find their way into the Christian Church. 
Rome itself was the great cosmopolitan city. Nat- 
urally enough racial prejudice would manifest it- 
self in the Church. But Paul would not tolerate it 
for a moment. He would not permit the strong and 
proud racial feeling of the Jew to interfere with 
his efforts to save the Gentile. When Peter sep- 
arated himself from the Gentiles at Antioch, and 
ate with the Jews, Paul tells us that he ''resisted 
Mm to the face, because he stood condemned." 
With Paul all racial distinctions were wiped out, 
all barriers torn down, and men everywhere were 
brought to a common Christian level. Christianity 

117 



THE MIND OF CHRIST 

was to him the great *' melting pot" the '* crucible 
of God'* which was fusing the diverse elements of 
all races into one universal brotherhood. 

In these latter times America is the cosmopoli- 
tan nation, the ** melting pot" in which the nations 
of the world are seething. What is to be our 
attitude toward the foreigner who crosses our 
country's threshold? How do we imagine Christ 
would treat him were He in our place; or to state 
it more accurately, how would we treat them were 
we in Christ 's place ? "What would be our attitude 
toward them, in fact, if the mind which was in 
Christ was also in us ? Surely we can not say that 
the stranger has no business in this part of God's 
world, or in this country dedicated by our fathers 
to God and to freedom. While the spirit of Chris- 
tianity does not require an indiscriminate immigra- 
tion, yet it does require that they who are eligible 
to enter into our national life deserve to be treated 
in a Christian way. It is like Christ to look with 
compassion upon the homeless immigrants scattered 
as sheep without a shepherd. It is like Him to 
have pity and sympathy for the stranger. Is our 
present-day Christianity so much better than 
Paul's that we should exclude ?ome members of the 
human race from Christian fellowship and frater- 
nal aid ? If we have our Lord 's mind in this, surely 
we shall hear Him say unto us when the end of 
things is at hand, **Come . . . inherit the 

118 



HOW THE MIND OF CHRIST REMINDS US 

Kingdom prepared for you . . . for I was a 
stranger and ye took Me in . . . inasmuch as 
ye did it unto one of these My brethren, even the 
least, ye did it unto Me. ' ' Then the ' ^ grace of the 
Lord Jesus Christ will be with (our) spirit" 
for evermore. 



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